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FOR   MISSIONARY  USE. 


EDITED 

BY   THE    AUTHOK   OF 

'  LETTERS  TO  A  MAN  BEWILDERED  AMONG 
MANY  COUNSELLORS." 


VOLUME  I. 


NEW  YORK: 
DANIEL  DANA,  Jr.,    381   BROADWAY. 

1859. 


Entered  acconiing  to  Act  of  Congress,  in  the  year  1859, 

By  DANIEL  DANA.  Jr., 

In  Uie  Clerk's  Ollice  of  the  District  Court  of  the  United  States  for  the  Soiitliern 

District  of  New  Vork. 


RKNNIR,  IJNOSAY  ft  CO., 

IRKOTVPKR8    ANH    El  KCTH  OT  Y  PBRB, 

81,  83  &  8.1  Ckntmk  Stuket, 
NEW  YORK. 


r..] 


PREFACE. 


As  the  minister  of  the  Church  in  these  United  States, 
and  especially  in  a  rural  district,  goes  in  and  out 
among  the  people,  he  encounters  many  states  of  mind 
which  are  more  or  less  modified  by  the  age  and  coun- 
try in  which  we  live. 

The  writer  of  most  of  the  pages  which  follow,  has 
ventured  to  hope  that  a  few  familiar  tracts  upon  the 
topics  60  often  suggested  by  plain  people,  might  be 
found  useful.  To  this  end  he  has  stated  difficulties  in 
religion,  and  objections  to  the  Church,  as  nearly  as 
possible  in  the  very  terms  which  are  used  by  those 
who  allege  them;  and  then  he  has  attempted  to  clear 
the  difficulty,  and  to  answer  the  objection,  not  in  the 
way  of  a  complete  exposition  or  refutation,  but  by 
such  suggestions  as  may  incline  the  reader  to  study 
more  systematic  books. 


IV  PEEFACE. 

Besides  this,  be  has  interwoven  several  stories  of  in- 
dividual and  personal  experience,  in  the  hope  that 
some  troubled  soul  may  find  that  the  path  in  which 
he  seems  to  wander  is  not  untravelled.  While  pas- 
toral and  friendly  confidence  has  not  been  betrayed, 
these  stories  are  in  the  main  veritable  histories.  In 
reading  such  a  narrative  as  "Childhood's  Troubles," 
for  instance,  the  parent  is  assured  that  it  is  a  truthful 
account  of  the  anguish  and  horror  of  mind  endured  by 
a  child  of  the  Church,  baptized,  but  uninstructed  in 
the  benefits  thereby  conferred. 

Whatever  may  be  the  defects  of  this  volume,  the 
editor  points  with  much  satisfaction  to  the  articles  con- 
tributed by  kind  friends,  and  which  are  duly  credited 
in  the  Table  of  Contents. 

In  justice  to  the  Rt.  Rev.  Fathers  who  have  thus 
contributed,  it  must  be  observed,  that  the  editor  has 
not  had  it  in  his  power  to  submit  his  work  to  their  in- 
spection ;  and  that  he  alone  is  answerable  for  the  arti- 
cles whose  authorship  is  not  expressly  indicated. 

"  The  Doubting  Christian"  has  been  heretofore  pub- 
lished ;  but,  being  out  of  print,  permission  was  ex- 
pressly asked  to  insert  it  in  this  volume.     Two  other 


PKEFACE.  V 

articles  have  been  printed  for  private  use,  but  are  now 
published  for  the  first  time. 

Should  the  present  volumes  find  favor  with  the 
Church,  the  editor  proposes  to  continue  the  series ; 
but  should  success  not  be  accorded,  he  will  not  regret 
having  attempted,  as  best  he  could,  to  contribute 
something  towards  a  popular  Church  literature. 

HuKTSViLLE,  Ala.,  Lent,  1859. 


CONTENTS. 


Page 
I.  WHAT  IS  TRUTH?    Br   the    Et.    Eev.  Thomas  Atkin- 
son, D.D 3 

X   II.  THE  DOUBTING  CHRISTIAN  ENCOURAGED.    Bt  the 

Kt.  Rev.  N.  H.  Cobbs,  D.D 35 

III.  WHY   CAN'T    OUR   MINISTERS   PREACH   IN   YOUR 

PULPITS  ? 59 

IV.  THE  DOCTRINE  OF  THE  APOSTOLIC   SUCCESSION 

A  WHOLESOME  DOCTRINE  AND  VERY  FULL  OF 
COMFORT 87 

V.  OUR  LORD  IN  SIMON'S  HOUSE ;  or,  What  the  Chuech 

DEMANDS  FOB  ADMISSION  TO  THE   SaOBAMENTS 117 

VI.  THE  MESSAGE  TO  PETER.    Bt  the  Et,  Rev.  N.  H. 

CoBBs,  D.D 155 

VII.  HOW  THE  CHURCH  WAS  BUILDED.    By  a  Lady 169 

Vni.  DEATH-BED  REPENTANCE  AND  THE  PARISH  REG- 
ISTER.   Narrative 187 

X    IX.  THE  PROCESS  OF  CONVEESION.    Narrative 203 

X.  VISITATION  OF  PRISONERS.    Narrative 225 

XI.  THE  MEANING  OF  POMPS  AND  VANITIES.    A  Story 

for  Young  People 243 


2[ract0  for  iHiesionari}  Uql 

No.  1. 


WHAT    IS    TRUTH? 

BY 

THE  RT.  REV.  THOMAS  ATKINSON,  D.D. 

BISHOP   OF   NOKTH   OAUOLINA. 


Entered  according  to  Act  of  Congress,  in  the  year  1S59, 

By  DANIEL  DANA,  Jk., 

In  tlnj  Clerk's  OflQce  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


WHAT    IS    TKUTII? 


This  question  was  asked  of  Him,  who  came 
into  the  world  specially  to  bear  witness  to  the 
Truth,  and  who  is  Himself  essentially  the  Truth  ; 
its  object,  as  well  as  its  Revealer.  He  who  pro- 
pounded the  question,  was  unhappy,  impious 
Pilate. 

The  Saviour  of  mankind  was  then  experien- 
cing the  fulfilment  of  those  prophecies  which  an- 
nounced His  deepest  humiliation  and  misery. 
Deserted  and  denied  by  His  disciples,  He  had 
already  been  di'agged  before  one  and  another 
unjust  tribunal.  At  the  bar  of  Caiaphas  He 
had  endured  a  mock  trial,  and  been  condemned 
without  evidence.  But  the  malice  of  His  ene- 
mies had  outstripped  their  power.  Though  they 
could  condemn,  they  could  not  execute  their 
sentence ;   for  "  the  'Sceptre  had  now  departed 


4  WHAT   IS   TRUTH? 

from  Jiidali,  and  the  Lawgiver  from  between 
his  feet." 

Ill  tliis  dilemma,  tlien,  the  infuriated  Priests 
and  Levites  sacrifice  the  sentiments  and  instincts 
which  heretofore  had  been  the  most  cherished, 
and  the  most  powerful  in  their  bosoms;  their 
jealousy  of  heathen  interference  in  their  national, 
and,  especially,  in  their  Ecclesiastical  govern- 
ment ;  their  abhorrence  of  that  stern  Roman 
domination  which  hnmiliated,  even  more  than  it 
oppressed  them.  They  sacrifice  even  these  pow- 
erful passions  to  that  furious  and  almost  diabol- 
ical hatred  of  the  Holy  Jesus  which  had  be- 
come the  master-principle ;  which  had  now,  like 
Aaron's  rod,  swallowed  up,  as  it  were,  the  other 
serpents  that  infested  their  bosoms. 

Urged  on  by  this  rage,  they  appeal,  of  their 
own  accord,  to  that  Jurisdiction,  which,  at  other 
times,  they  were  willing  to  shed  theii*  blood 
rather  than  acknowledge ;  they  demand  of  the 
Koman  Governor  the  death  of  their  prisoner. 
Pontius  Pilate  thus  appealed  to,  is  greatly  at  a 
loss.  He  knew,  none  better,  the  wickedness  of 
these  men,  and  he,  no  doubt,  scorned,  like  Gallio, 
all  these  questions  concerning  their  Law ;  a  Law 
which  he  never  heard  invoked  except  in  the  in- 
terests of  sj^iritual  pride,  aml)ition,  or  malice. 
But  lu!  himself  was  far  from  being  immaculate, 


WHAT   IS    TRUTH?  5 

and  lie  dreaded  to  provoke  still  further  tlie 
hostility  of  men  whom  he  had  hitherto  repeat- 
edly outraged,  and  who  were  already  demandiug 
at  the  Imperial  Court  his  recall  and  disgrace. 

His  feelings  of  justice  and  duty  point  one 
way ;  his  apparent  interest  another.  What  shall 
he  do? 

He  seeks,  in  the  first  instance,  to  extract  from 
our  Saviour's  own  lips  a  justification  of  the 
course  which  his  interest  prompts  him  to  pur- 
sue. But  our  Lord,  who  thoroughly  reads  his 
heart,  will  not  allow  him  thus  to  hide  his  base- 
ness. Observe,  in  this  point  of  view,  the  ques- 
tions which  Pilate  asks,  and  the  answers  he  re- 
ceives. "  Art  thou,"  says  he,  "  the  king  of  the 
Jews  ? "  If  Jesus  Christ  now  merely  says,  yes, 
as  in  effect  He  had  often  before  done;  if  now 
He  says,  simply  and  absolutely,  yes ;  then  Pilate 
can  at  once  condemn  Him  as  guilty  of  high  trea- 
son, as  the  rival  of  Caesar.  Our  Saviour,  with 
admirable  wisdom,  replies :  "  My  kingdom  is  not 
of  this  world."  His  authority,  then,  is  in  no  re- 
spect antagonistic  to  that  of  Csesar,  nor  a  just 
object  of  jealousy  to  the  officers  of  Ciesar;  for 
Ca3sar's  authority  is  of  this  world.  This  world 
is  the  oidy  world  for  which  Csesar  cares ;  the 
only  world  in  which  Ca3sar  believes.  And  our 
Lord  goes  on  further  to  explain  that  His  king- 


6  WHAT   IS   TEUTH? 

dom  is  a  moral  and  spiritual  one ;  tliat  He  rules 
by  the  power  of  Truth,  and  that  all  who  are  of 
the  Truth  obey  Him. 

To  this  Pilate  replies,  "What  is  Truth?" 
What  does  the  unhappy  man  mean  by  this 
question  ?  Does  he  ask  in  good  faith,  in  an 
humble  and  teachable  spirit,  that  he  may  really 
learn  the  doctrines  of  the  remarkable  Person 
who  then  stood  before  him ;  and,  if  they  com- 
mended themselves  to  his  reason  and  conscience, 
embrace  them  ?  Alas  !  unhappily  for  him,  this 
could  not  have  been  his  meaning;  for  he  does 
not  even  wait  for  an  answer,  but  immediately 
goes  out,  this  question  unresolved. 

I  think  it  clear  that  he  is  speaking  in  the 
spirit  of  ii-ony  and  derision,  and  his  question  is 
itself  a  sarcasm.  It  is  as  if  he  had  said  to  his 
prisoner.  Yours  is  indeed,  by  your  own  account  of 
it,  a  notable  mission !  You  poor  man,  whom  tlie 
menials  buffet,  whom  the  very  abjects  trample 
on ;  you  have  come  to  bear  witness  to  the  Ti'uth ! 
What  is  this  truth  ?  Who  knows  it  ?  When 
was  it  ascertained  ?  There  are  opinions  without 
numljer,  one,  perhaps,  as  good  and  as  certain  as 
another.  But  Truth,  free,  absolute  Ti'uth,  who 
knows  it  ?     What  is  it  ? 

This  simple  question  reveals  to  us  the  man 
who  asked  it.     As  a  flasli  of  lightning  in  a  dark 


WHAT    IS   TRUTH?  7 

night  gleams  upon  a  man  approaching  us,  and 
ena1)les  us  in  an  instant  to  recognize  his  person 
and  countenance ;  so  these  three  words  of  Pon- 
tius Pilate  disclose  to  us  his  state  of  mind,  and 
character ;  for  three  words  spoken  in  an  earnest 
moment  are  worth  three  years  of  common-place 
talk,  in  enabling  us  to  know  a  man.  In  these 
words  we  recognize  the  utterance  of  a  troubled 
spirit,  which  doubts  every  thing ;  which  sees  no 
certainty  but  what  the  senses  teach.  Men  of 
this  sort  may  be  found  in  all  ages  and  states  of 
society ;  but  they  are  particularly  abundant  in 
an  age,  which  is,  on  the  one  hand,  sensual  and 
luxurious,  and  on  the  other,  inquisitive  and  en- 
lightened. Such  was  the  Augustan  age  in  Rome ; 
such  was  the  18th  century  in  France ;  such,  I 
cannot  but  believe,  is  the  existing  era  in  our  own 
country. 

The  state  of  mind  characteristic  of  these  pe- 
riods is  not  natural  to  man,  but  is  a  disease,  the 
result  of  an  artificial  and  corrupt  condition  of 
Society.  Faith  is  natural  to  man ;  in  saying 
which,  however,  I  do  not  refer  to  Christian 
Faith,  for  that,  we  are  expressly  taught,  is  the 
gift  of  God  in  a  special  and  supernatural  sense 
(as  indeed  it  must  be  supernatural,  being  the  re- 
cipient and  correlative  of  a  supernatural  Revela- 
tion).    But  I  here  speak  of  Faith,  in  its  strictest 


8  WHAT   IS   TRUTH? 

and  most  elementary  sense,  as  tlie  power  of  be- 
lieving on  testimony.  This  is  an  original  faculty 
of  our  nature  of  the  highest  worth  and  most  in- 
dispensable necessity,  which  may  be  affected  and 
influenced  by  reason,  by  prejudice,  and  by  pas- 
sion, but  has  an  origin  independent  of  them  all, 
and  may  work  apart  from  other  faculties,  or  con- 
currently with  them.  I  call  Faith  a  power. 
Many  look  on  it  as  not  much  more  than  a  weak- 
ness, confounding  it  with  credulity.  But  it  is  in 
fact  the  power,  by  which  a  man  is  fitted  for  life, 
as  well  as  for  eternity.  What  can  a  man  accom- 
plish without  Faith  ?  Our  daily  life  rests  on 
Faith.  We  go  forth  to  our  work  in  Faith,  he- 
lieving  that  we  shall  be  permitted  to  perform  it ; 
believing  that,  in  some  way,  we  shall  be  reward- 
ed for  it;  believing  that,  after  it,  we  shall  be 
allowed  rest  and  refreshment.  We  sleep  in 
Faith,  confiding  in  our  safety ;  believing  that  no 
robber  or  assassin  is  at  hand  to  destroy  us.  We 
eat  in  Faith,  believing  that  our  viands  contain  no 
deadly  poison,  no  nauseous  mixture.  We  learn 
by  Faith.  To  what  does  History  appeal  but  to 
Faith  ?  To  what  Geography  ?  To  what  Lan- 
guage? To  what  every  thing,  in  short,  save 
pure  Science  ?  Love  rests  on  Faith.  Without 
Faith,  conjugal  love  curdles  into  jealousy,  or 
blazes   out   into   fiery   wrath.     Without   Faith, 


WHAT   IS    TRUTH  ?  V 

parental  love  withers  and  dies  away.  We  live, 
even  in  tliis  world,  in  an  atmosphere  of  Faith, 
and  as  that  becomes  diluted,  we  faint;  were  it 
exhausted,  we  2:>ei'ish. 

And  while  Faith  is  thus  necessary  for  our 
temporal  well-being,  it  is  more  especially  the 
instrument  of  our  spiritual  life.  God,  Provi- 
dence, Kedemption,  Eternity,  Judgment,  Heaven 
and  Hell  are  perceived  and  realized  only  by  the 
light  of  Faith.  It  is,  to  use  the  grand  expression 
of  an  Apostle,  "  the  substance  of  things  hoped 
for,  the  evidence  of  things  not  seen." 

This  faculty  of  Faith  was,  no  doubt,  like  the 
other  powers  and  excellencies  of  man,  perfect  in 
our  state  of  primeval  integrity  and  holiness,  and 
has  been  weakened  by  the  Fall.  Even  now  we 
may  observe,  that  it  is  vigorous  and  active  in 
proportion  to  the  purity  and  innocence  of  him 
who  exercises  it.  Observe,  for  example,  a  young 
child,  in  whose  bosom  sin  still  lies  dormant,  and 
whose  face  is  yet  bright  with  the  reflection  of 
Heaven ;  observe  him  at  his  mother's  knee. 
With  what  unquestioning  and  absorbing  Faith 
he  listens  to  the  tale  she  tells  him,  the  counsels 
and  instructions  she  imparts !  How  does  he 
drink  in  nourishment  from  her  soul,  as  when  an 
infant  he  had  imbibed  it  from  her  body;  and 
how  absolutely  he  yields  himself  to  the  impres- 


10  WHAT   IS    TRUTH? 

sion  whicli  slie  desires  to  make !  But  alas !  as 
he  advances  in  life;  as  lie  finds  himself  in  an 
untruthful  and  treacherous  world ;  as  he  detects 
the  falsehoods  that  are  told  him ;  and  still  more, 
as  he  himself  becomes  corrupt  and  capable  of 
deceiving ;  he  becomes  likewise  suspicious,  skep- 
tical, and  incapable  of  believing.  For  falsehood 
in  ourselves  and  Faith  in  others,  are  necessary 
and  jDcrpetual  antagonists. 

Society  is  made  up  of  individuals.  It  follows 
then,  as  a  necessary  consequence,  that  when  this 
individual  deterioration  becomes  general,  Society 
is  corrupted,  and  Faith  dissolves  and  dies  out  in 
its  midst. 

It  was  not  by  any  arbitrary,  or  accidental  con- 
nection, that  the  profligacy  of  French  Society  in 
the  early  and  middle  parts  of  the  18th  century, 
was  succeeded  by  the  infidelity  and  Atheism, 
which  so  darkened  and  desolated  that  Society  in 
the  last  few  years  of  the  same  century.  Kings, 
Priests,  and  Nobles  had  sowed  the  wind,  and  in 
due  time,  they  reaped  the  whirlwind.  The  prin- 
ciples and  practices  of  vice  were  with  them  the 
Dragon's  teeth ;  Anarchy  and  Atheism  were  the 
armed  men  that  sprang  therefrom. 

A  tendency  to  unbelief  is  strengthened  by 
other  influences,  with  which  we  are  experiment- 
ally very  well  acquainted. 


WirA.T    IS    TRUTH  ?  11 

Wlien  Truth  is  the  subject  of  continued  dis- 
putation and  discussion ;  when  every  article  of 
a  people's  Creed  is  alternately  attacked  and  de- 
fended ;  when  the  tide  of  controversy  ebbs  at 
one  point,  only  to  swell  at  another ;  then  Faith 
wavers ;  then,  flitting  over  these  angry  waters, 
like  the  Dove  in  the  Deluge,  she  finds  no  resting- 
place,  and  withdraws  from  the  tumultuous  scene. 

It  was  at  such  a  period  that  unhappy  Pilate 
lived.  His  was  a  vicious  age,  and  it  was,  more- 
over, a  controversial  age.  The  remains  of  Clas- 
sical Antiquity  which  have  come  down  to  us 
from  that  period,  admirable  as  they  are  for  ge- 
nius, and  taste,  and  exquisite  felicity  of  language, 
yet  indicate  a  moral  unsoundness  scarcely  to  be 
conceived  by  those  who  live  under  Christian  in- 
fluences. 

And  as  to  Religious  Truth,  all  was  doubt  and 
uncertainty.  The  speculations  of  some  of  the 
Philosophers,  if  not  borrowed  from  Asia,  and 
ultimately  from  Judea,  were  wonderful  efforts  of 
the  human  mind ;  sometimes  almost  like  antici- 
pations and  foreshado wings  of  the  peculiar  and 
mysterious  disclosures  of  the  Gospel.  But,  after 
all,  they  were  only  speculations.  These  philoso- 
phers had  no  standard  of  Truth  ;  no  external 
testimony,  no  authenticated  facts  on  which  to 
base  their  reasonings.     And  the  human  mind 


12  WHAT   IS   TRUTH? 

deumndB  facts,  proof s^  authority.  It  cannot  rest 
on  speculations,  liowever  ingenious ;  it  cannot 
feed  on  cobwebs  spun  out  of  its  own  substance. 

A  Truth  wliicli  is  not  proved,  is,  as  to  its  effect 
upon  us,  as  a  Truth  which  does  not  exist.  And 
as  to  Moral  and  Theological  Truth,  nothing  was 
proved  in  that  old  pagan  world.  What  one 
Philosopher  advanced,  another  denied.  The  dis- 
ciple always  felt  himself  wiser  than  his  master ; 
and  when  he  in  his  turn  set  himself  to  be  a 
teacher,  his  first  task  was  to  demolish  the  edifice 
his  predecessor  had  reared,  in  order  to  clear  the 
ground  for  his  own  structure. 

In  such  a  state  of  things,  there  could  be  no 
deep  and  earnest  Faith.  The  most  essential  and 
sacred  truths  came,  after  a  while,  to  be  regarded 
as  mere  theories ;  ingenious  perhaps,  plausible, 
beautiful,  but  not  certain  ;  which  their  very  ad- 
vocates maintained  with  a  peradventure. 

It  was  under  such  influences,  practical  and 
speculative,  that  Pilate  was  reared ;  and  as  a 
Soldier  and  a  Courtier,  he  probably  partook  of 
them  to  the  full.  When  Jesus  spoke  of  Truth ; 
that  is,  of  Religious  Truth  ;  He  seemed  to  Pilate 
to  babble.  What  cared  Pilate  for  Truth  ?  How 
did  he  know  that  there  was  any  truth,  except 
such  as  his  bodily  senses  attested  ?  He  knew 
tliat  Falerniau  wine  liad,  in  its  way,  a  sort  of 


WHAT   IS   TRUTH?  13 

trntli ;  there  was  reality  in  it.  And  so  with  a 
well-lilled  purse ;  and  a  retinue  of  slaves ;  and  a 
marble  palace  at  Rome  ;  and  a  sea-side  villa  on 
the  Campanian  shore.  And  he  knew  very  well 
that  he  had  a  master  who  was  cruel  and  sus- 
picious to  the  last  degree ;  who,  for  very  slight 
cause,  would  consign  him  to  the  dungeon  or  the 
block. 

He  seems  to  have  been  heartily  desirous, 
especially  after  his  discourse  with  our  Lord,  to 
spare  the  blood  of  that  Innocent  One  who  stood 
before  him.  But,  how  can  he  safely  do  this  ? 
The  Prisoner  indeed  tells  him  that  He  is  a  wit- 
ness for  the  Truth.  But,  what  of  that  ?  What 
will  Truth  avail  him  if  he  discharge  the  accused 
person  ?  Will  Truth  calm  a  violent  and  factious 
mob,  urged  on  by  crafty  and  unscrupulous  hypo- 
crites ?  Will  Truth  satisfy  a  sanguinary  Despot, 
who  revels  in  human  blood  like  a  tiger?  In 
short,  is  Truth  of  any  practical  value  ?  is  it  worth 
any  thing  in  the  market  ?  Has  it  ever  fed  a 
man,  or  clothed  him,  or  turned  the  edge  of  an 
executioner's  axe  ?  In  short,  "  What  is  Truth  ? " 
impatiently  and  scornfully  asks  Pontius  Pilate. 

And  are  there  none  who  speak  the  same 
language  at  the  present  day,  at  least  in  heart  ? 
Depend  upon  it,  there  are  many.  Our  age  is  a 
vicious  age,  if  Murder,  Adultery,  Burglary,  Bob- 


14  WHAT   IS    TIIUTH? 

bery,  Peculation,  Fraud,  Theft,  aud  Imposture 
constitute  vice.  Our  age  is  controversial  also. 
We  generally  call  ourselves  Christians,  but  we 
dispute  about  the  very  first  principles  of  Chris- 
tianity ;  and  in  all  the  little  villages  in  our  land, 
not  large  enough,  frequently,  for  a  single  vig- 
orous congregation,  tliere  are  usually  three,  four, 
five,  or  six  religious  parties,  watching  eacli  other, 
contending  with  each  other,  and,  not  unfrequent- 
ly,  reviling  each  other.  What  is  the  result  ? 
Charity  is  cold,  and  Faith  weak ;  for  how  can 
Faith  1)6  strong  in  tenets  that  are  merely  the 
foot-balls  of  contending  parties  ?  When  religious 
Truth  is  presented,  not  so  much  to  be  believed 
and  acted  on,  as  to  be  discussed  and  argued  for ; 
what  result  is  possible  except  that  there  can  be 
no  deep  Faith?  Many  persons  seem  to  think, 
like  Pilate,  that  there  is  no  such  thing  as  Truth ; 
or  what  is  equivalent,  that  there  is  no  means  of 
ascertaining  it;  for  "a  Truth  not  proved,  is  to 
us  as  a  Truth  which  does  not  exist." 

There  are  many  persons,  however,  who,  having 
no  hope  of  ascertaining  religious  Truth,  rest  now 
in  the  opinion  that,  in  inquiries  concerning  re- 
ligion. Truth  is  not  important,  but  only  a  sincere 
belief  of  what  we  profess  to  believe.  It  is 
thouglit  neither  reasonable  nor  charitable,  to 
condemn  a  man  for  religious  error,  if  he  hold  it 


WHAT   IS    TRUTH?  15 

sincerely.     Sincerity,  in  sliort,  is  made  tlie  same 
thing  with  Truth. 

But,  are  they  the  same  thing  ?  Truth,  with- 
out sincerity,  will,  of  course,  avail  us  nothing ; 
but  of  what  avail  will  sincerity  he,  without 
Truth  ?  If  that  were  sufficient,  how  unreasona- 
ble and  unjust  was  it  in  St.  Paul,  to  call  himself 
the  chief  of  sinnei's,  because  he  persecuted  the 
Church  of  God !  for,  at  the  time  he  did  this,  he 
sincerely  believed  he  was  thereby  doing  God 
service.  If  sincerity,  without  Truth,  will  suffice, 
what  charge  can  be  brought  against  Bonner,  or 
Torquemada,  or  Julian  the  Apostate,  or  the  very 
Scribes  and  Pharisees  who  iml^rued  their  hands 
in  the  Saviour's  blood,  and  reviled  Him  on  the 
cross  ?  Who  can  say  that  these  men  were  insin- 
cere in  their  detestable  principles  of  conduct  ? 
If  sincerity  without  Truth  will  suffice,  what  evil 
is  there  in  being  a  Turk,  or  a  Heathen,  if  we 
only  bring  ourselves  sincerely  to  embrace  these 
foul  superstitions?  But  the  principle,  if  true, 
oufjht  to  be  carried  further.  What  harm  is 
there  in  being  a  robber,  or  a  murderer,  if  we 
can  only  sear  the  conscience,  and  blunt  the 
moral  sense  enough  to  consider  robbery  and 
murder  lawful  ?  The  French  demagogue,  Marat, 
compared  with  whom  Kobespierre  was  forgiving, 
and  Danton  merciful,  expressed,  during  one  of 


IG  WHAT   IS    TKUTH? 

the  paroxysms  of  the  Great  Revolution,  the  con- 
viction, that  the  only  effectual  remedy  for  the 
evils  of  the  country  was,  to  cut  off  the  heads  of 
two  hundred  and  sixty  thousand  Aristocrats. 
He  was  denounced  before  the  National  Conven- 
tion for  thus  instigating  wholesale  massacre.  His 
reply  was  very  short  and  plain.  '•''It  is^''  said  he, 
"  my  opinion^  No  doubt  it  was.  He  had 
reached  that  point  of  wickedness,  that,  like  a 
wolf,  he  loved  blood  for  its  own  sake.  But, 
what  reply  could  be  made  to  him,  if  sincerity  be 
the  same  thing  with  Truth  ? 

Such  views,  when  pushed  to  their  conse- 
quences, make  the  worst  men  the  best ;  for  it  is 
the  worst  men  who  most  sincerely  believe  their 
own  conduct  to  be  entirely  right,  because  they 
know  no  difference  between  right  and  wrong, 
between  good  and  evil. 

Be  assured,  my  friends,  in  order  to  be  right — 
in  order  to  be  safe — it  is  not  enough  to  be  sin- 
cere ;  it  is  necessary  to  hold  the  Truth  sincerely. 
There  is  such  a  thing  as  Truth,  whatever  skep- 
tics, whatever  sensualists  may  say  to  the  con- 
trary. 

It  has  an  existence  independent  of  all  that 
men  think  concerning  it.  If  we  shut  our  eyes  to 
the  sun,  we  do  not  extinguish  it  thereby,  it  still 
shines   on ;    so,  if  we   remain    ignorant   of  the 


WHAT   IS    TIllTTn?  17 

Truth,  or  reject  it,  it  still  subsists.  Nay,  if  the 
whole  world  agrees  to  deny  it,  it  still  sub- 
sists. It  is  indeed  immortal.  Keligious  Truth 
is  the  transcript  of  the  Eternal  Ideas  in  the 
mind  of  God.  Error  is  of  the  earth,  earthy. 
Error  is  perishable.  Error  is  like  the  false 
hghts  of  a  morass,  which  dance  about  the  trav- 
eller's path,  only  to  lead  him  astray,  and  them- 
selves speedily  to  disappear.  Truth  is  like  the 
lisrht  of  the  stars  which  shine  on  the  mariner  as 
they  shone  on  his  Tyrian  predecessor  thousands 
of  years  ago,  to  guide  him  on  his  course,  and 
conduct  him  in  safety  to  the  haven  where  he 
would  be. 

Well,  then,  may  the  wise  man  say :  "  Buy  the 
truth  and  sell  it  not."  Buy  it  at  any  price ;  sell 
it  at  no  price.  Buy  it  with  toil,  with  obloquy, 
with  suffering,  with  danger.  Sell  it  not  for 
money,  nor  fame,  nor  safety,  nor  popularity, 
nor  life. 

Truth  is  the  proper,  the  appointed  food  and 
medicine  for  the  soul.  The  soul  of  man  was 
made  to  receive  the  Truth,  as  his  bodily  eye  the 
light ;  and  as  light  is  sweet  to  the  eye,  so  is 
Truth  delightful  to  the  soul.  The  perception  ot 
a  new  Truth  cheers,  exalts,  and  invigorates  the 
soul.  And  this  is  especially  applicaljle  to  reli- 
gious Truth.     Religious  Truth  is  that  which  per- 


18  WHAT    IS    TRUTH? 

tains  to  God,  to  the  spirit  of  man,  to  Eternity. 
Of  all  Truth,  this  is  the  grandest,  the  noblest, 
the  most  refreshing.  It  is  this  especially  which 
strengthens  the  powers,  and  moulds  the  charac- 
ter, and  purifies  the  nature.  "  Sanctify  them 
through  Thy  Truth,"  says  our  Saviour.  And 
religious  error  is,  consequently,  of  all  errors,  the 
most  dangerous,  the  most  debasing,  the  most  to 
be  deplored.  There  is  no  question  then  so  vital 
as,  How  SHALL  we  ascertain  Religious  Truth  ? 

In  pursuance  of  the  subject,  I  propose,  there- 
fore, to  consider  the  grounds  and  tests  of  reli- 
gious Truth. 

When  we  remember  the  infinite  importance  of 
the  question :  What  is  Truth  ?  and  how  peculiar- 
ly He  to  whom  it  was  addressed  by  Pontius 
Pilate  was  fitted  to  answer  it,  we  cannot  but 
lament  that  the  proud  and  sensual  Governor  did 
not  wait  for  a  reply,  but  rose  up  and  left  his 
question  unresolved ;  thereby  cutting  himself  off, 
and  us  likewise,  from  the  benefits  of  that  reply 
which  Divine  Wisdom  might  have  vouchsafed. 
This  is  our  first,  spontaneous  feeling.  But  when 
we  consider  our  Lord's  discourses,  we  find  that 
He  has  not  left  us  in  entire  ignorance,  or  even 
in  any  serious  doubt  on  this  vital  subject.  He, 
and  His  Apostles  speaking  by  His  S})irit,  have, 
on  a  plain  and  fair  interpretation  of  their  Ian- 


WHAT   IS   TRUTH?  19 

guage,  pointed  out  a  method  by  wliicli  we  may 
ascertain  all  religions  Truth  that  it  is  indispensa- 
ble, or  even  in  a  high  degree  important  for  us  to 
know.  He  has  told  us,  in  the  first  place,  what 
is  the  repository  of  Truth ;  the  fountain  from 
which  its  waters  flow.  He  says  to  His  Heavenly 
Father:  "  Sanctify  them  through  Thy  Truth.  Thy 
Word  is  Truth."  He  recognizes  here  the  func- 
tion* of  Truth  to  sanctify,  and  He  points  out  the 
veiy  spring  from  which  we  are  to  draw  the  puri- 
fying stream.  It  is  the  Word  of  God,  We  may 
then  be  assured,  that  all  Truth  necessary  for 
man's  sanctification  here,  and  for  his  salvation 
hereafter,  is  contained  in  God's  Word. 

And  this  would  seem  to  result  from  the  very 
idea  of  a  Divine  Kevelation  to  mankind  for  their 
spiritual  good.  Such  a  Revelation  must  be  ef- 
fectual to  its  end,  because  it  comes  from  God, 
and  therefore  it  must  contain  all  that  is  neces- 
sary to  salvation.  And  to  this  agrees  the  saying 
of  St.  Paul :  "  All  Scripture  is  given  l^y  inspira- 
tion of  God,  and  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  right- 
eousness ;  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works." 

But,  tliough  Scripture  certainly  contains  all 
essential  religious  Truth,  is  it  certain  that  they 
who   read  the  Scrij)tures  draw  therefrom  this 


20  WHAT   IS    TRUTH? 

saving  Trutli,  pure  and  imdefiled  ?  What  is  the 
language  of  Scripture  itself  on  this  subject? 
Willie  the  Inspired  Writers  profess  to  teach 
Truth,  nothing  but  Truth,  and  all  necessary 
Truth ;  they  yet  warn  us,  that  they  may  be  so 
misinterpreted,  that  the  water  of  life  may  be  so 
tinctured  by  the  vessel  which  receives  it  as  to 
convey  poison,  rather  than  to  heal  the  soul. 
"  We  are,"  say  they,  "  a  sweet  savor  of  Christ  in 
them  that  are  saved,  and  in  them  that  perish. 
To  the  one,  we  are  the  savor  of  death  unto 
death ;  and  to  the  other,  the  savor  of  life  unto 
life."  And  so  again,  elsewhere  it  is  said,  that 
there  are  in  Scripture  "  many  things  hard  to  be 
understood,  which  they  that  are  unlearned  and 
unstal>le,  wrest  to  their  own  destruction."  This 
then  is  the  testimony  of  Scripture  as  to  its  own 
effect :  that,  though  true  and  divine,  and,  to  him 
who  rightly  receives  it,  sanctifying  and  saving, 
it  is  not  necessarily  or  universally  so ;  but  that, 
because  of  the  ignorance  or  perversity  of  the 
hearer,  it  is  sometimes  a  source  of  error,  and 
even  of  fatal,  ruinous  error. 

How  do  we  find  it  in  point  of  fact  ?  Is  this 
warning  verified  by  experience  ?  Incontestably 
it  is. 

Where  there  are  opposite  interpretations  of 
Scripture,  one,  at  least,  must  be  wrong.     Now, 


WHAT   IS   TRriTH?  21 

consider  the  contrarieties  of  belief  among  ]-)ersons 
who  all  suppose  that  they  draw  their  Faith  from 
Scripture. 

There  is  a  large  l)ody  who  understand  the 
Scriptures  as  teaching  Transubstantiation,  Pur- 
gatory, Worship  of  the  Saints  and  Adoration  of 
the  Virgin  Mary.  Another  large  class  of  per- 
sons, so  far  from  seeing  authority  for  these  doc- 
trines in  Scripture,  see  there,  as  they  believe,  the 
plainest  and  strongest  condemnation  of  them. 
There  are  those  again,  who  infer  from  Scripture 
that  Jesus  was  but  a  man,  and  that  the  Holy 
Ghost  is  but  an  influence.  Others,  on  the  con- 
trary, are  persuaded  by  the  same  Scriptures, 
that  Jesus  Christ  is  Very  Grod,  and  that  the  Holy 
Ghost  is  Personally  God. 

Now,  one  party  or  the  other  in  this  latter  con- 
trovei*sy,  for  instance,  does  certainly  mistake  the 
whole  sense  of  Scripture ;  for  every  doctrine  of 
Christ's  religion  depends  upon  what  Christ  Him- 
self was.  The  entire  meaning  of  the  Gosj^el 
then,  as  we  receive  it,  rests  on  what  we  think  of 
Christ.  But  the  sense  of  Revelation  is  the  Rev- 
elation. The  book  is  but  paper,  with  characters 
inscribed  on  it.  The  words  in  themselves  are 
but  sounds  or  marks.  Tlie  sense,  the  thing 
said,  is  that  which  is  revealed.  When,  then,  two 
men   differ   entirely   al)out  their  religion,   they 


22  WHAT   IS    TRUTH? 

liave  two  different  religions.  If,  for  example, 
Unitarians  are  right,  Trinitarians  are  idolaters ; 
if  Trinitarians  are  riglit.  Unitarians  are  unbe- 
lievers. 

Here,  then,  and  in  many  other  instances,  we 
have  different  classes  of  persons,  drawing  oppo- 
site conclusions  from  the  same  Scriptural  teach- 
ings, and  one  side  or  the  other  necessarily  fall- 
ing into  error,  which  must  be  frequently  fatal 
error. 

How,  then,  shall  we  know  what  is  Truth  in 
the  interpretation  of  Scripture  ?  The  Scripture 
is,  indeed,  authenticated  by  miracles,  prophecies, 
by  its  own*  tenor,  and  by  its  effects.  Truth  is 
there ;  but  how  shall  we  find  it,  and  know  that 
we  have  found  it?  The  treasure  is,  beyond 
doubt,  in  the  field,  but  how  shall  our  feet  be 
guided  with  certainty  to  the  precious  deposite  ? 
Yet,  it  is  all-important  to  find  it.  We  must 
draw  from  Scripture,  Truth  or  Error ;  and  what 
we  want  is  Truth.  Error  does  not  feed  the  soul, 
it  poisons  it.  Error  does  not  sanctify,  it  pollutes, 
it  corrupts.  Error  does  not  save,  it  destroys. 
What  then  is  Truth?  How  shall  we  ascer- 
tain it? 

There  are  two  means  which  we  may  employ, 
and  which  ought  to  be  combined,  that,  if  faith- 
fully used,  will,  as  I  am   persuaded,  and   can 


WHAT   IS   TRUTH?  23 

j)rove  to  yon,  lead  us  to  all  essential  Truth,  and 
I  may,  perhaps,  safely  say,  to  all  important 
Christian  truth. 

First,  then,  in  the  interpretation  of  Scripture^ 
give  great  lueight  to  that  meaning  wliicJi  lias  heen 
iiniversally  held  in  the  Church  of  Christ;  and^  in 
matters  essential  to  salvation^  in  the  gronndworlc 
of  the  Faith^  acknoidedge  and  hoio  to  its  conclu- 
sive Authority. 

For,  consider  how  we  stand  in  regard  to  it. 
Our  Saviour  has  promised  the  aids  of  His  Spirit 
to  all  who  sincerely  seek  to  know  the  Truth. 
"Ask,"  says  He,  "  and  ye  shall  receive ;  seek,  and 
ye  shall  find."  And  so  says  the  Apostle:  "If 
any  of  you  lack  wisdom,  let  him  ask  of  God  that 
giveth  to  all  men  liberally  and  upbraideth  not ; 
and  it  shall  be  given  him."  If,  then,  any  man 
were  purely  candid,  thoroughly  earnest,  perfect- 
ly un])iased  in  seeking  Divine  light  and  wisdom, 
it  would  be  communicated  to  him  without  any 
taint  of  error.  But  no  man  is  thus  perfect  in  the 
spirit  in  which  he  seeks  wisdom.  We  live  in  an 
atmosphere  of  opinion,  prejudice,  passion  and  in- 
terest, which  refracts  and  distorts,  to  a  greater 
or  less  extent,  the  rays  of  Divine  Ti'uth  shining 
in  upon  the  mind.  No  man,  therefore,  is  right 
in  all  his  025inions,  that  is,  no  man  is  infal- 
lible. 


24  WnAT   IS   TKUTH? 

But  yet,  lie  wlio  sincerely  seeks  to  know  the 
Truth,  and  prays  to  be  led  to  it,  has,  by  the 
promise  of  Christ,  some  ground  to  hope  when  he 
has  arrived  at  a  conclusion,  that  it  is  a  true  one. 
A  certain  measure  of  ^probability  attaches  to  his 
judgment,  because  it  is  his  judgment.  But,  as 
the  promise  is  made  to  no  one  in  particular,  but 
to  every  one  who  uses  the  appointed  means,  if 
the  result  which  one  comes  to  in  the  use  of  these 
means  is  probably  the  truth,  there  is,  at  least,  a 
double  probability  of  the  truth  of  that  result  at 
which  two  arrive :  perhaps  more  than  a  double 
probability,  because  Truth  is  but  one,  and  error 
manifold.  When,  then,  twenty  independent  in- 
quirers, all  using  faithfully  the  means  which 
Christ  has  promised  to  bless,  come  to  one  con- 
clusion, the  probability  that  this  is  the  right 
conclusion  is  immensely  enhanced. 

How  is  it,  then,  when  many  millions  believe 
the  same  thing  ?  How  is  it,  when  the  great 
body  of  Christians  are  led  to  believe  in  one  in- 
terpretation of  Scripture  as  its  true  meaning? 
How  is  it,  when  they  come  to  this  conclusion  in 
different  counti'ies,  states  of  society,  degrees  of 
civilization,  while  holding  adverse  opinions  on 
other  sul)jects  ?  How  is  it,  Avhen  the  dead  are 
united  with  the  living  in  bearing  testimony  to  a 
certain   interpretation  of  Scripture,  as  that  to 


WHAT   IS   TRUTH?  25 

which  Christ  by  Plis  Spirit  has  guided  them  ? 
When  to  the  present  generation,  we  add  the 
sixty  generations  of  the  past,  the  thousands  of 
thousands,  and  ten  thousand  times  ten  thousand 
from  the  Apostolic  age  to  our  own  day,  who, 
having  labored  in  faith  and  hope,  have  now  gone 
to  their  rest  in  peace  and  joy,  and  who,  with  con- 
siderable diversities  of  opinion  as  to  many  doc- 
trines and  usages,  have  yet  agreed  in  the  Faitli^ 
in  the  principles,  the  foundation  of  Divine  Truth ; 
what  can  we  say,  but  that  these  have  obtained 
what  they  sought,  and  that  we  are  safe  in  follow- 
ing them  ? 

And  this,  too,  for  another  reason.  This  great 
"  cloud  of  witnesses,"  who  all  attest  the  same 
essential  Gospel,  comprehend  among  them  the 
purest  and  holiest  representatives  of  Christian- 
ity ;  the  Martyrs,  the  great  Saints,  the  men  of 
whom  the  world  was  not  worthy.  This  is  indis- 
putable, and  indeed,  is  undenied,  that  the  men 
whom  all  Christians  delight  to  honor,  were  men 
who  believed  in  the  ancient,  generally  received 
creed  of  Christendom ;  that  they  were  not  ec- 
centric in  their  religion ;  that  they  were  not 
innovators  on  the  Faith. 

What,  then,  is  the  spectacle  we  witness  ? 
That  men  belie^^ng  a  certain  form  of  sound 
words,  holding  a  distinct,  definite,  and  historical 

2 


26  WHAT   IS   TRUTH  ? 

Faith,  the  Faith  of  all  Christian  ages  and  all 
Christian  countries  ;  that  these  men  have  been 
the  champions  of  the  Cross,  most  holy  in  their 
tempers,  and  most  heavenly  in  their  lives.  But 
Jesus  Christ  said  it  was  the  nature  of  His  Truth 
to  sanctify.  These  men  were  sanctified.  What 
inference  then  is  left,  but  that  what  they  be- 
lieved is  the  Truth  ? 

The  great  Physician  tells  us  that  His  medicine 
is  to  produce  a  certain  exti'aordinary  result.  The 
result  is  produced.  What  can  we,  if  we  revere 
Him,  what  can  we  believe,  but  that  the  medicine 
employed  was  that  which  He  provided ;  that  the 
doctrine  which  purified,  was  the  doctrine  He 
taught  ? 

Surely  it  is  incredible,  it  is  impossible,  that 
the  Saints,  Confessors,  and  Martyrs  of  Christian- 
ity were  all  mistaken  in  the  very  groundwork 
of  that  Faith,  in  the  strength  of  which  they 
lived,  and  in  honor  of  which  they  died. 

Now,  this  united  testimony  to  the  Truth,  is 
what  we  mean  by  the  voice  of  the  Church. 
And,  that  we  may  see  that  its  authority  does 
not  rest  merely  on  the  principles  of  reason,  let 
us  remember  the  declaration  of  St.  Paul :  that 
"  the  Church  of  the  Living  God  is  the  pillar  and 
ground  of  the  Truth ; "  sustains  it,  upholds  it, 
proclaims  it. 


WHAT   IS   TRUTH?  27 

What  then  shall  be  thought  of  the  humility 
and  reasonableness  of  that  man,  who,  on  some 
cardinal  doctrine  of  the  Gospel,  opposes  his  indi- 
vidual opinion,  or  that  of  some  littl'e  ephemeral 
sect  to  which  he  belongs,  to  the  testimony  of  the 
general  Church  of  God  ?  Why,  the  very  act  is 
his  own  sentence  of  condemnation.  It  proves 
nothing  about  the  doctrine,  but  it  proves  much 
as  to  him  ;  that  he  is  that  proud  and  haughty 
scorner,  who  is  self-disqualified  from  understand- 
ing the  Word  and  the  ways  of  Christ.  For  it  is 
"the  meek  He  will  guide  in  judgment,  and  the 
meek  He  will  teach  His  way ; "  and  except  we 
become  "  as  little  children,"  we  cannot  enter  His 
kingdom.  This  single  consideration  is  enough 
to  satisfy  us  of  the  utter  fallacy  of  all  new-fan- 
gled opinions  in  religion ;  whether  we  call  them 
developments,  as  the  Romanists  do ;  or  discover- 
ies, as  the  founders  of  new  sects  proclaim  their 
notions  to  be. 

This  line  of  thought  applies  mainly  to  the 
Faith  /  that  is,  to  the  elementary  and  essential 
principles  of  the  Gospel.  Concerning  these  we 
may  say,  they  are  settled  by  manifold  testi- 
monies of  Scripture,  understood  in  the  same 
sense  by  the  great  body  of  the  faithful  of  all 
times  and  countries ;  and  he  who  endeavors 
to    unsettle     them,     is     an     adversary    to    the 


2,8  WHAT   IS   TRUTH? 

Truth  as  it  is  in  Jesus,  and  an  enemy  of  our 
souls. 

But,  besides  these  great  and  indispensable 
truths,  there  are  very  important  doctrines  of  the 
Gospel,  not,  perhaps,  essential  to  our  salvation, 
but  yet  comforting  and  strengthening  and  puri- 
fying when  made  known  to  us.  How  shall  we, 
as  to  these,  ascertain  what  is  Truth  ? 

Undoubtedly,  our  first  duty  is  to  use  diligently 
all  the  means  of  ascertaining  the  true  sense  of 
Scripture,  which  Providence  has  placed  in  our 
power.  The  God  of  Scripture,  is  the  God  ot 
Providence.  If,  then,  He  gives  us  a  book,  which 
it  is  oftentimes  hard  to  understand,  and  at  the 
same  time,  provides  us  with  means  to  under- 
stand it,  He  surely  thei'eby  intimates  to  us  that 
we  must  use  these  means.  A  man  who  meets 
with  some  difficulty  in  Scripture,  but  yet  makes 
no  careful  incpiiry,  searches  for  no  collateral 
source  of  light,  but  leaps  to  some  explanation 
which  he  is  then  prepared  to  maintain  to  be  the 
true  one ;  this  man,  in  effect,  has  rejected  the 
help  which  God  offers  him,  and  has  no  right  to 
believe  that  God  has  guided  him  to  his  con- 
clusion. 

God  guides  those  only  who  observe  the  way- 
marks  He  lias  set  up :  and  if  the  careless  inquirer 
even  pray  for  wisdom  to  understand  the  Scri]> 


WHAT    IS    TRUTH  ?  29 

tures,  he  has  no  right  to  expect  a  favorable  an- 
swer to  his  prayers.  Prayer  unaccompanied  by 
the  use  of  means  is  a  mockery  of  God,  not  a 
reverent  worship  offered  Him.  The  husband- 
man who  prays  for  a  harvest,  while  he  does  not 
cultivate  his  fields,  exhibits,  not  piety,  but  pre- 
sumption. And  he  Avho  seeks  to  know  the  mean- 
ing of  Scripture,  and  neglects  to  use  all  available 
means  which  may  assist  him  to  understand  it,  is 
likely  to  wander  on  in  darkness :  nay,  his  dark- 
ness Avill  be  the  more  profound  because  he  sup- 
poses he  has  found  the  liglit. 

So,  then,  when  at  a  loss  as  to  the  meaning  of 
God's  Word,  it  is  our  plain  duty  to  compare 
Scripture  with  Scrij)ture,  to  use,  as  far  as  we  can, 
the  labors  of  the  wise,  and  the  learned,  and  the 
pious,  who  have  investigated  the  same  subject, 
A¥e  must  inquire  whether  there  has  been  in  the 
Church  a  settled  interpretation  of  a  doubtful 
passage,  or  a  clear  definition  of  one  that  is  ob- 
scure ;  and  if  we  find  such,  although  not  abso- 
lutely bound  by  it,  in  matters  not  "  de  fide^''  not 
fundamental  truths ;  yet  we  must  always  respect 
it  and  allow  it  great  weight. 

Having  thus  informed  ourselves  ;  having  thus 
prepared  the  materials  for  judgment;  we  must 
humbly  and  earnestly  cast  ourselves  upon  God 
to  help  us,  and  j^ray  Him  to  enlighten  our  judg- 


30  WHAT   IS   TRUTH? 

ment  and  guide  us  to  the  Trntli.  Then  may  we 
well  hope  that  prayers  offered  up  in  the  spirit  of 
docility  will  he  graciously  heard ;  and  that  to  us 
will  be  fulfilled  those  words  of  encouragement: 
"  If  any  man  lack  wisdom,  let  him  ask  of  God 
that  giveth  to  all  men  libei-ally  and  upbraideth 
not ;  and  it  shall  be  given  him." 

Now,  let  me  briefly  sum  up  what  I  have  been 
teaching. 

Ist.  That  all  moral  and  religious  truth  impor- 
tant to  mankind  and  essential  to  our  welfare,  is 
contained  in  Holy  Scripture ;  so  that,  in  the  lan- 
guage of  our  Article,  "  Whatsoever  is  not  read 
therein,  nor  may  be  proved  thereby,  is  not  to  be 
required  of  any  man  that  it  should  be  believed 
as  an  article  of  the  Faith ;  or  be  thought  requi- 
site or  necessary  to  salvation."  Tradition  then, 
the  writings  of  the  Fathers,  the  decrees  of  coun- 
cils and  the  like,  however  valuable  for  other 
purposes  (and  for  some  important  purj^oses  they 
are  very  valuable),  are  yet,  not  a  part  of  Reve- 
lation, nor  a  source  of  Divine  Ti'uth. 

2dly.  In  the  interpretation  of  Holy  Scripture, 
the  voice  of  the  Church,  in  all  ages,  is  always 
authoritative  and  sometimes  conclusive.  It  is 
conclusive  in  doctrines  essential  to  salvation. 
The  Church  of  Christ  as  a  whole  cannot  have 
erred  in  the  essentials  of  salvation,  otherwise, 


WHAT    IS    TIUJTH?  31 

the  great  body  of  believers  liave  perislied  be- 
cause of  their  Faith  ;  which  is  i)lainly  incon- 
sistent with  the  very  purposes  for  which  the 
Church  was  given,  and  with  Christ's  promise  to 
be  with  it  to  the  end  of  the  worhl,  and  that  the 
gates  of  Hell  should  not  prevail  against  it.  This 
principle  is  fatal  to  all  new  lights  in  religion, 
especially  to  such  as  bear  on  essential  doctrines. 
2>dly.  In  understanding  doctrines  not  essential 
to  salvation,  and  yet  important,  it  is  necessary  to 
use  human  means,  together  with  earnest,  hearty 
prayer  for  Divine  guidance.  And  yet  even  here, 
a  large  measui'e  of  respect  and  deference  is  due 
to  the  uniform  and  distinct  teachings  of  the 
Church.  Now,  the  Church  of  Clirist  has  summed 
up  those  doctrines  which  she  judges  essential  to 
salvation  in  her  Creeds.  These  we  must  receive 
at  our  soul's  peril.  There  are  others  as  to  which 
her  testimony  throughout  the  ages  and  through- 
out the  world  is  also  distinct  and  plain,  although 
they  are  not  placed  by  her  on  the  same  ground 
of  necessity  with  the  truths  of  the  Creed.  These 
are  the  lawfulness  and  usefulness  of  Infant  Bap- 
tism, and  of  Confirmation ;  the  Apostolic  Suc- 
cession in  the  Ministry ;  the  divine  origin  and 
obliixation  of  the  Eucharist  and  the  like. 


tracts  for  iWssionarn  Itee. 

No.  2. 


THE 


DOUBTING  CHRISTIAN  ENCOURAGED. 

BY 

THE  RT.  REV.  N.  11.  COBBS,  D.I). 

BISnOP   OF   ALABAMA. 


Entered  ftccoriling  to  Act  of  Congress,  in  the  year  1859, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  Yorlj. 


THE  DOUBTING  CHRISTIAN  ENCOURAGED. 


"  And  straightway  the  father  of  the  child  cried  ont, 
and  said  with  tears,  Lc/rd,  Ihelieve ,'  help  tluni  -mine 
unljeliefr — St.  Mark,  ix.  24. 

These  words  of  tlie  text  are  a  part  of  a  very 
interesting  portion  of  tlie  New  Testament,  and 
are  well  calculated  to  affect  ns  with  the  liveliest 
sensibility.  "And  one  of  the  multitude  answered 
and  said.  Master,  I  have  brought  unto  thee  my 
son,  which  hath  a  dumb  spirit ;  and  wheresoever 
he  taketh  him,  he  teareth  him  :  and  he  foameth 
and  gnasheth  with  his  teeth  and  pineth  away : 
and  I  spake  to  thy  disciples  that  they  should  cast 
him  out,  and  they  could  not.  He  answereth  and 
saith,  O  faithless  generation,  how  long  shall  I  be 
with  you  ?  how  long  shall  I  suffer  you  ?  Bring 
him  unto  me.  And  they  brought  him  unto 
Him ;  and  when  He  saw  him,  straightway  the 
spirit  tare  him,  and  he  fell  on  the  ground,  and 
wallowed  foaming.  And  He  asked  his  father, 
How  long  is  it  ago  since  this  came  unto  him? 

35 


4         THE   DOUBTING    CIIRISTIAlSr    ENCOURAGED. 

And  lie  said,  Of  a  cliild.  And  oftentimes  it  liatli 
cast  him  into  tlie  fire,  and  into  tlie  waters,  to 
destroy  liim:  but  if  Thou  canst  do  any  thing, 
have  compassion  on  us,  and  help  us.  And  Jesus 
said  unto  him.  If  thou  canst  believe,  all  things 
are  possible  to  him  that  believeth.  And  straight- 
way the  father  of  the  child  cried  out,  and  said 
with  tears,  Lord^  I  believe;  help  2hou  mine  iiii^e- 
liefP 

There  is  something  very  affecting  in  the  words 
of  the  father  of  the  afflicted  child.  He  was  in  a 
most  painful  struggle  between  hope  and  fear : — 
anxiously  solicitous  for  relief  of  his  poor  unfor- 
tunate child,  he  felt  his  fearful  responsil)ility 
when  told  that  the  recovery  of  the  child  de- 
pended upon  the  strength  of  his  own  faith.  Al- 
though he  was  conscious  of  having  faith  in  the 
power  of  the  Saviour  to  heal  diseases  in  general, 
yet  there  were  circumstances  in  the  case  of  his 
own  child  which  excited  his  fears.  The  disciples 
had  tried  to  heal  his  child,  and  had  failed — and 
it  might  be  that  the  efforts  of  the  Saviour  him- 
self would  prove  equally  unavailing.  No  won- 
der, then,  that  the  tender  heart  of  the  father 
sought  relief  in  tears,  and  that  he  should  utter 
the  pathetic  exclamation  of  the  text,  "Lord,  I 
believe ;  help  Thou  mine  unbelief."  As  much  as 
to  say,  "  Lord,  I  do  wish  to  believe — I  do  try  to 

36 


THE  DOT  [rrrx<i  oiiristian  encoukaged.        5 

believe — I  tliiiik,  indeed,  tbiit  I  do  believe  :  yet 
I  must  confess  that  I  have  many  doubts  and 
fears ;  I  am  not  certain  that  my  faith  is  sincere ; 
I  may,  after  all,  be  deceived  ; — Lord,  wilt  Thou 
be  pleased  to  have  mercy  on  my  weakness,  and 
help  me  to  believe,  and  heal  my  poor  child,  not- 
withstanding all  the  defects  of  my  faith." 

In  these  words  of  the  father  of  the  child  we 
see  the  exercise  of  weak  and  doubting  believers 
in  the  present  day.  There  are  multitudes  ready 
to  exclaim,  and  even  sometimes  with  tears,  "Lord, 
we  believe ;  help  Thou  our  unbelief." 

In  speaking  from  these  words  of  the  text,  we 
will  inquire  into  some  of  the  causes  of  a  weak 
and  a  doul^ting  fixith  among  believers.  For  it  is 
obvious  that  a  large  number  of  them  are  labor- 
ing under  a  heavy  burden  of  doubts  and  fears ; 
that  their  spiritual  prospects  are  often  confused 
and  overclouded,  and  that  the  calmness  of  a  set- 
tled and  prevailing  peace  is  a  stranger  to  their 
bosoms. 

It  is  true,  that  in  many  cases  these  doubts  and 
fears  proceed  from  neglect  of  duty,  from  the 
consciousness  of  transgressions,  from  worldly- 
mind  edness,  and  from  not  attending  upon  the 
ordinances  of  the  Gospel.  In  all  such  cases  it  is 
right  and  proper  that  Christians  should  be  dis- 
tressed with  doubts  and  fears ;  it  is  a  mercy  that 

37 


6         THE    DOUBTING    CHRISTIAJST    ENCOURAGED. 

tliey  are  so:  tbese  doubts  and  fears  may  be  tlie 
means  of  tlieir  safety,  the  way  by  which  they 
are  to  he  brought  to  self-examination,  to  repent- 
ance and  reformation.  Sad,  indeed,  wouhi  it  be 
for  such  persons  to  be  crying  peace,  peace,  when 
the  Scriptures  and  their  own  consciences  tell 
them  "there  is  no  peace."  But  yet  there  are 
numbers  of  humble,  sincere,  conscientious,  and 
tender-hearted  people,  who  are  often  distressed 
with  doubts  and  fears,  and  all  proceeding  from 
the  want  of  a  clear  view  of  the  doctrines  of  the 
Gospel.  It  will,  therefore,  be  the  object  of  the 
present  remarks,  to  inquire  why  such  persons  are 
laboring  under  a  weak  and  doubting  fiiiith. 

1.  Some  2^^^'^07i-s  confound  faith  with  assur- 
ance^ and  tldiik  they  cannot  have  a  saving  faith 
unless  they  are  certain  of  heing  converted  and  ac- 
cepted. 

Some  persons  there  are,  who  tell  you  that 
they  do  wish  to  believe,  that  they  do  try  to  be- 
lieve, that  they  are  willing  to  go  to  the  Loi'd 
Jesus  Christ,  and  to  put  all  their  trust  and  con- 
fidence in  His  merits  and  mercy.  But  they  are 
afraid  that  Christ  will  not  receive  them;  they 
feel  as  though  it  would  be  presumption  in  them 
to  claim  an  interest  in  His  salvation ;  that,  al- 
though they  do  sometimes  cherish  a  hope  in  the 
Saviour,  yet  they  neither  know  the  time  nor  the 

38 


TUK    D0U15TING    ClirJSTIAN    ENCOURACJKD.  i 

place  of  their  conversion ;  that  tliey  are  not  cer- 
tain they  have  tlie  witness  of  the  Holy  Sj)irit, 
nor  that  God  has  pardoned  their  sins.  Now,  to  * 
these  very  common  difficulties,  experienced  by 
humble  and  serious  inquirers,  we  would  say  that 
faith  is  a  different  thing  from  assurance  ^  from  a 
certain  confidence  of  being  converted.  Persons 
may  be  very  confident  of  being  converted  ;  may 
think  to  have  an  assurance  of  the  pardon  of 
their  sins,  and  yet  have  no  true  saving  faith,  no 
vital  religion.  Indeed,  it  sometimes  happens 
that  those  who  have  the  most  confidence  and 
assurance,  have  the  least  claims  to  true  evangel- 
ical faith. 

Faith  is  a  looking  to  Christ,  is  an  humble 
trusting  in  Christ,  an  acceptance  of  Christ ;  it  is 
a  belief  in  the  word,  and  promise,  and  power  of 
Christ;  it  is  submission  to  His  laws;  it  is  the 
resting  upon  Christ  of  one's  whole  hope  of  mercy 
and  salvation ;  it  is  the  embracing  of  Christ,  as 
He  is  set  forth  in  the  Gospel,  as  the  Way,  the 
Truth,  and  the  Life.  But  all  this  has  nothing 
to  do  with  a  confidence  that  w^e  are  converted, 
with  an  assurance  that  we  are  accepted.  For 
example,  when  the  eunuch,  after  listening  to  the 
preaching  of  Philip,  inquired  "  if  he  might  not  be 
baptized,"  or,  in  other  words,  make  a  profession 
of  religion,  Philip  answered,  "If  thou  believest 

39 


8  THE   DOUBTIISTG    CHRISTIAN    ENCOURAGED. 

with  all  tliiue  heart,  thou  mayest ; "  to  which  the 
eunuch  replied,  "I  believe  that  Jesus  Christ  is 
the  son  of  God ; "  or,  in  other  words,  "  I  accept 
the  Lord  Jesus  Christ  as  the  Saviour  of  sinners. 
I  accede  to  the  terms  of  salvation,  as  laid  down 
in  the  Gospel ;  and  put  my  whole  trust  and  con- 
fidence in  God's  mercy,  through  Christ  Jesus." 
Whereupon  Philip  immediately  baptized  him, 
and  received  him  into  the  Church  of  Christ. 
Again,  when  the  frightened  jailor  asked  the 
apostles  Paul  and  Silas,  "  what  he  must  do  to  be 
saved,"  they  did  not  tell  him  he  could  not  be 
saved  unless  he  was  confident  of  being  pardoned 
and  converted,  that  he  must  be  certain  that  his 
sins  were  forgiven  him ;  but  they  told  him, 
"Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  They  taught  him  to  look  to 
Jesus,  to  accept  Him  as  a  Saviour,  to  put  his 
whole  trust  and  confidence  in  His  merits  and 
mercy.  If  the  jailor  would  do  this  in  sincerity, 
the  apostles  knew  that  he  would  be  saved :  not 
because  of  any  confidence  or  assurance  derived 
from  his  feelings,  or  notions,  or  impressions ;  but 
because  of  the  promise  of  God's  mercy  contained 
in  the  Gospel.  As  to  the  doctrine  sometimes 
taught,  that  we  cannot  be  Christians  unless  we 
know  the  time  and  place  of  our  conversion,  we 
would  remark,  that  according  to  this  standard  of 

40 


THE   DOUBTINa   CIIRISTIA^ST   ENCOURAGED.  0 

judging,  we  cannot  know  that  we  are  alive,  un- 
less Ave  can  rememl)ei'  tlie  time  and  place  of  our 
natui'al  birth ;  tliat  where  this  evidence  is  wanting, 
we  are  dead,  and  have  never  been  born,  though 
we  can  eat,  and  drink,  and  move,  and  work,  and 
perform  all  the  other  functions  and  offices  of  life. 
And  as  regards  the  witness  of  the  Holy  Spirit, 
we  must  determine  that  important  fact,  not  from 
any  glow,  or  excitement,  or  ti'ansport  of  feeling, 
not  from  any  notion,  or  fancy,  or  impression  fas- 
tening itself  upon  the  mind,  but  by  calmly  com- 
paring our  exercises,  views,  feelings,  hopes,  de- 
sires, and  conduct,  with  the  word  of  God,  as 
revealed  in  the  Gospel.  The  written  word  of 
the  Gospel  is  the  formal,  official  testimony  of  the 
Holy  Spirit  spread  upon  record ;  and  in  order 
that  we  may  know  that  we  are  under  the  guid- 
ance and  teaching  of  that  same  Spirit,  we  must 
compare  oui'selves,  our  exercises  and  conduct 
with  the  written  Word.  In  this  way  we  may 
ascertain,  not  from  whim,  or  fancy,  or  transports, 
but  from  Scripture,  experience,  and  plain  com- 
mon sense,  whether  we  have  the  Holy  Spirit 
bearing  witness  with  our  spirits  that  we  are  the 
children  of  God. 

2.  Some  persons  liibor  under  doubts  and  fears 
from  misajyj^reliending  the  whole  plan  of  Gospel 
salvation.     Being  awakened  to  the  knowledge 

41 


10       THE    DUUIJTING    CHRISTIAN    ENCOURAGED. 

of  the  truth,  seeing  and  feeling  themselves  to  be 
poor,  miserable,  guilty  sinners,  these  persons  are 
afraid  to  go  to  Christ,  and  to  trust  in  Him  for 
mercy.  Most  gladly,  indeed,  would  they  go  to 
Christ,  and  embrace  Him  as  their  own  friend 
and  Saviour;  but  they  dare  not,  tliey  feel  too  un- 
worthy^ tliey  are  not  good  enough.  The  piteous 
cry  of  each  one  of  them  is,  "  Lord,  I  believe  that 
Thou  art  merciful,  and  willing  to  save  others, 
but  I  am  afraid  I  am  so  wicked  and  vile,  that 
there  is  no  mercy  for  me.  My  sins  pi'ess  heavily 
upon  me ;  and  peace  and  comfort  are  strangers 
to  my  bosom.  Others  may  have  hope,  and 
peace,  and  joy,  but  with  me  all  is  darkness,  and 
doubt,  and  fear.     In  the  words  of  the  hymn, 

'  I  hear,  but  seem  to  hear  in  vain, 

Insensible  as  steel ; 
If  aught  is  felt,  'tis  only  pain 

To  find  I  cannot  feel.'" 

Now,  with  these  persons,  the  great  difficulty 
is,  that  they  endeavor  to  justify  themselves,  and 
to  become  righteous  before  they  go  to  Christ. 
They  forget  the  great  doctrine  of  the  Gospel, 
that  "  Christ  came  to  save  sinners^l''  "  to  seeTc  and 
to  sa/ve  that  ivhich  is  lost^^''  "  to  call  not  the  right- 
eous hut  sinners  to  repentance^^  "  to  invite  not  the 
self-righteous^  hut  the  poor  in  spirit^  the  xceary 
and  heavy  laden  to  come  ti7ito  Ilim.^''     Christ  has 

42 


THE    DOUBTING    CHRISTIAN   ENCOURAGED.        11 

tlie  robes  of  salvation  ;  and  instead  of  sewing  up 
fig-leaves  to  make  to  themselves  garments,  they 
must  go  NAKED  to  Christ,  and  be  clothed  of  Ilim 
in  the  rol)es  of  righteousness.  They  must  not 
wait  to  be  filled,  but  must  go  hungry^  yea,  starv- 
ing^ and  be  fed  from  the  bountiful  stores  of 
Chrisfs  tahle.  They  must  not  wait  to  become 
clean,  but  as  leprous^  i:)olliLted^  and  unclean^  they 
must  go  to  Christ,  and  be  washed  in  the  purify- 
ing hlood  of  the  Lamh.  They  must  not  hope  to 
justify  themselves  by  any  efforts  or  services,  but 
the}^  must  go  as  guilty  sinners^  and  be  forgiven 
all  their  sins ;  freely^  because  of  the  atonement 
and  intercession  of  the  Lord  Jesus  Christ. 
These  persons  will  never  go  to  Christ,  if  they 
wait  till  they  become  fit^  wortliy^  good  enough  / 
if  they  delay  till  they  have  repented^  enough,  and 
believed  enough,  and  been  hwnbled  enough  to 
recommend  them  to  the  favor  of  Christ,  and  to 
justify  them  in  the  sight  of  God ;  if  they  hope 
to  find  in  themselves  an}?"  reasons  by  which  they 
may  think  themselves  entitled  to  claim  the 
mercy  of  God.  We  repeat  it,  therefore,  these 
persons  must  go  to  Christ  as  sinners.,  poor.,  lost., 
ruined  sinners.  They  must  give  themselves  up 
unconditionally  to  God  in  Jesus  Christ,  with  a 
full  consciousness  of  being  altogether  unworthy ; 
they  must  place  their  whole  trust  and  confidence 

43 


12       THE    DOUBTING    CHRISTIAN   ENCOURAGED. 

in  tlie  rigliteousness,  and  merits,  and  mercy  of 
the  Lord  Jesus  Christ.  In  this  way,  the  painful 
conflict  in  their  breasts  will  be  terminated,  the 
burden  of  guilt  will  be  removed  ;  and  as  they 
humbly  repose  upon  the  simple  but  sure  promise 
of  God's  mercy  in  Christ  Jesus,  the  dark  clouds 
Avill  be  dispersed  from  their  spii'itual  horizon, 
and  hope,  and  peace,  and  comfort,  will  be  felt  in 
their  souls. 

3.  Another  reason  why  persons  labor  under 
doul)ts  and  fears  is,  because  they  overlook  one  of 
the  great  ohjects  of  Gospel  revelation^  wliich  was 
to  certify  us  of  GocVs  good-will  to  wen.  These 
persons  think  they  are  to  detei'mine  whether 
God  is  willing  to  have  mercy  upon  them  by 
some  strange  unnatural  feeling,  by  some  peculiar 
manifestation,  l)y  some  extraordinary  impression 
upon  their  minds,  by  some  special  iuAvard  revela- 
tion of  God's  grace  and  pardon.  They  say  they 
do  believe,  at  least  they  do  try  to  believe,  they 
are  willing  to  go  to  Christ  as  poor  lost  sinners, 
they  do  give  up  and  put  their  whole  dependence 
in  the  merits  of  the  Saviour ;  l)ut  yet  with  them 
all  is  darkness,  and  doubt,  and  fear.  No  light 
of  hope  cheei's  their  dreary  prospects,  no  voice 
of  mercy  gi-eets  their  anxious  ears,  no  evidence 
from  on  hicfh  has  been  received  that  their  sins 
have  been  forgiven,  that  they  have  been  accept- 
44 


THE   D0U1?TI]VCt    christian   ENCOURAGED.        13 

eel  of  God,  and  tliat  Jesus  Christ  is  tlieir  indi- 
vidual friend,  tlieir  present  Saviour.  The  mourn- 
ful cry  of  each  one  of  them  is  this, — "  Oh,  that 
I  could  Icnoio^  could  be  certain  that  God  was 
willing  to  have  mercy  upon  me^  that  Jesus  Christ 
died  for  me^  that  my  sins  were  noio  pardoned,  and 
that  I  might  call  Jesus  Christ  '  my  Lord  and  my 
God?  "  Now  the  difficulty  with  these  persons  is 
this,  they  disregard  the  settled  testimony  of 
God's  word  and  institutions,  the  plain  simple 
purpose  of  the  Gospel  revelation,  and  look  for 
an  extraneous  evidence  which  is  vague  and  in- 
definite,— an  evidence  which  can  be  subjected  to 
no  fixed  rules  of  examination,  ])ut  which  depends 
on  frames  and  feelings,  upon  impulses  and  fan- 
cies ;  in  a  word,  they  overlook  the  evidence 
which  God  has  established,  and  seek  after  that 
which  man  imagines  or  invents.  Now,  if  it  is  by 
our  fi-ames  and  feelings  alone  that  we  are  to  de- 
termine God's  purposes  towards  us,  if  this  is  the 
only  sur^evidence  by  which  we  are  to  determine 
whether  or  not  God  pardons  our  sins,  of  what 
use,  of  what  benefit  is  the  Gospel  ?  If  it  is  yet 
to  be  left  to  our  frames  and  feelings,  to  individ- 
ual illumination,  to  determine  the  momentous 
question  of  God's  willingness  to  save  sinners, 
then,  indeed,  the  Gospel  was  given  in  vain,  and 
the  angels  of  lieaven  were  mistaken,  when,  re- 

45 


14      THE    DOUBTING    CHRISTIAN   ENCOUEAGED. 

garding  the  birth  of  the  Saviour  as  the  great, 
conchisive,  and  standing  evidence  of  God's  mer- 
ciful purposes  towards  men,  they  exclaimed, 
"  Glory  to  God  in  tlie  highest,  on  earth  peace, 
good-will  towards  men."  If  it  is  to  be  left  to 
our  feelings  and  impulses  alone  to  ascertain  our 
adoption  and  acceptance,  how  are  we  to  ascer- 
tain these  feelings,  how  to  distinguish  the  true 
from  the  false,  the  workings  of  the  Spirit  from 
the  conceits  of  imagination  ?  Or  are  we,  without 
consulting  the  written  word  of  the  Gospel,  to 
take  it  for  granted  that  these  im2:)ulses  and  feel- 
ings are  the  direct  witness  of  the  Holy  Spirit? 
If  so,  if  there  is  no  definite  standard  by  which 
these  feelings  are  to  be  tried,  then  all  this  boast- 
ed assurance,  derived  alone  from  this  source,  is 
but  a  blind  leap  in  the  dark,  and  is  no  assurance 
at  all.  Brethren,  the  great  question  whether 
God  is  willing  to  have  mercy  upon  a  sinner,  is 
too  important,  too  momentous,  to  be  left  to  any 
frames  or  feelings  of  mortals.  It  was  the  ex- 
press object  of  the  Gospel  revelation  to  certify 
us  of  God's  willingness  to  save  sinners ;  it  was  in 
order  to  place  that  blessed  truth  beyond  all 
doubt  and  controversy,  that  the  Lord  Jesus 
Christ  lived,  and  taught,  and  suffered,  and  died, 
and  rose  agtiin.  It  was  for  this  purpose  that  a 
Church,  with  its  sacraments,  was  established,  and 

46 


THE   DOUBTING    CHRISTIAN   ENCOURAGED.        15 

that  a  living  iniiiif^tiy  was  instituted  to  go  abroad 
and  proclaim  the  glad  tidings  of  salvation,  to 
stand  before  men  face  to  face,  and  as  they  rise 
up  in  successive  generations,  to  tell  them  the 
good  news  that  God  is  Avilling  to  save  sinners. 
Wherefore,  since  God  has  given  us  the  inspired 
word  of  His  Gospel,  and  therein  made  known  to 
us  the  revelation  of  His  will,  it  is  noAv  our  duty 
and  privilege  to  be  guided  by  the  Gospel  as  a 
sure  and  infallible  standard.  By  the  Gospel  we 
are  to  determine  whether  we  repent  of  sin, 
whether  we  are  willing  to  accept  the  pardoning 
mercy  of  God,  whether  we  are  ready  to  accede 
to  the  terms  of  salvation,  and  whether  we  have 
"  the  Holy  Spirit  bearing  witness  with  our  spirits 
that  Ave  are  the  children  of  God."  In  the  Gos- 
pel, God  makes  known  His  will  unto  men  ;  in  the 
Gospel  the  terms  of  salvation  are  plainly  laid 
down ;  therein  the  marks  and  evidences  of  con- 
version and  adoption  are  cleai-ly  specified,  and 
all  the  fruits  of  the  Holy  Spirit  distinctly  enu- 
merated. It  is,  therefore,  by  the  Gospel  that  we 
are  to  test  the  exercises  of  our  hearts,  our  frames 
and  feelings,  and  thus  ascertain,  in  a  clear  and 
satisfactory  manner,  "  whether  we  are  born  of 
the  Spirit,"  and  "  are  become  new  creatures  in 
Christ  Jesus." 

4.  Some  persons  are  filled  loith  doubts  and  fears 

47 


IG       THE   DOUIJTING    CHRISTIAN    ENCOURAGED. 

because  of  an  injudicious  comjiarison  of  tlieir 
own  religious  exercises  ivith  the  exercises  of 
others.  They  see  others  strong  in  the  faith, 
cheerful  and  happy  in  the  enjoyment  of  religious 
comforts,  apparently  growing  in  grace  and  in 
the  knowledge  of  Christ ;  while  they  themselves 
are  weak  and  feelde,  full  of  doubts  and  fears, 
and  groaning  under  a  burden  of  sin  and  corrup- 
tion. They  therefore  become  discouraged,  they 
sink  down  in  despondency,  and  oftentimes  con- 
clude that  they  know  nothing  of  religion,  and 
"  are  aliens  from  the  commonwealth  of  Israel, 
having  no  hope  and  without  God  in  the  world." 
Now  these  persons  do  not  consider  that  though 
'•'■  there  is  the  same  Spirit,  there  is  a  diversity  of 
operations ;"  that  some  have  one  gift  of  the 
Spirit,  and  some  another,  and  that  always  each 
one  has  something  peculiar  to  himself  They 
should  remember  that  all  have  tlieir  trials  and 
difficulties,  tlieir  doubts  and  fears,  their  tempta- 
tions and  besetting  sins,  their  days  of  darkness 
and  desertion ;  and  that  those  who  now  seem  so 
mucli  to  abound  in  faith  and  hope  and  comfort, 
may  ere  long  be  weeping  over  the  desolation  of 
their  spiritual  prospects,  and  in  the  bitterness  of 
their  hearts  may  be  asking  "  if  the  Lord  has  for- 
gotten to  be  gracious,  and  if  His  mercy  is  clean 
gone  forever  V    These  persons  should  remember, 

48 


THE   DOUBTING    CHRISTIAN    ENCOUEAGED.       17 

that  tliougli  tliey  find  in  tlieir  hearts  so  mucli  sin 
and  corruption,  and  think  that  surely  none  can 
be  so  unworthy  as  they ;  yet  that  all  have  to 
complain  of  the  plague  of  their  hearts,  and  to 
confess  and  bewail  their  infirmities  and  sinfulness 
in  the  sight  of  heaven.  It  was  the  complaint 
even  of  an  apostle,  that  when  "  he  would  do 
good,  he  found  evil  was  present ;"  "  that  though 
he  delighted  in  the  law  of  God  after  the  inward 
man,"  yet  he  saw  "  another  law  in  his  members, 
warring  against  the  law  of  his  mind,  and  bring- 
ing him  into  captivity  to  the  law  of  sin  in  his 
members."  But  in  this  state  of  mind  what  was 
the  resource  of  the  apostle  ?  to  whom  did  he 
look  for  deliverance  "  from  this  body  of  death  ?" 
Hear  him  in  his  own  words — "I  thank  God, 
through  Jesus  Christ  our  Lord."  The  apostle's 
hope  was  in  Christ  Jesus,  and  in  Him  alone  /  he 
rested  simply  v/pon  tlie  cross.  And  here  too 
must  be  placed  the  hopes  of  all  believers ;  the 
strong  as  well  as  the  weak.  They  must  look  to 
Jesus  Christ ;  from  first  to  last  they  must  go  as 
sinners  to  the  cross  of  Christ,  and  all  their  hopes 
of  acceptance  with  God,  and  of  happiness  in 
heaven,  must  rest  upon  no  merits  nor  works  of 
their  own,  but  altogether  upon  God's  mercy, 
vouchsafed  to  sinners  through  the  Lord  Jesus 
Christ.     The  great  anchor-hope  of  the  Christian 

3  49 


18       THE    DOUBTING    CURISTIAN    ENCOUIIAGED. 

is  this — "  That  Christ  Jesus  came  into  the  world 
to  save  sinnersy  To  this  he  clings  through  all 
the  doubts,  and  fears,  and  trials  of  his  toilsome 
pilgrimage ;  and  in  his  fearful  struggle  with  his 
last  enemy,  it  is  this  that  sustains  his  soul,  and 
giving  him  the  victory,  enables  him  to  depart 
with  the  song  of  triumph  on  his  lips. 

5.  The  great  importance  of  the  interest  at  staTce 
has  a  natural  tendency  to  produce^  in  some  per- 
sons^ agitation^  fearfidness^  and  alarm.  Some 
persons,  from  constitutional  temperament,  are 
prone  to  look  on  the  dark  and  unfavorable  side 
of  objects ;  they  are  predisposed  to  melancholy 
forebodings,  and  seek  morbid  gratification  in 
creating  and  cherishing  a  crowd  of  imaginary 
fears  and  evils.  Now  when  persons  of  this  con- 
stitutional tendency  become  interested  in  the 
momentous  truths  of  religion,  and  when  they  find 
in  themselves,  after  all  their  efforts,  so  much  sin 
and  corruption,  they  very  naturally  give  way  to 
sadness  and  melancholy,  and  ask  if  it  is  possible 
that  such  as  they  can  be  Christians ;  they  think 
that  they  must  be  strangers  to  the  converting 
and  sanctifying  power  of  grace,  and  that  it  is  })ut 
the  mockeiy,  the  j)rofanati()n  of  holy  things,  for 
tliem  to  claim  to  be  the  followers  of  the  Savioui*. 
And  even  where  there  is  no  piHtuliai*  constitu- 
tional tendency  to  melancholy,  the  very  magni- 
60 


THE   DOUBTING    CHRISTIAN    ENCOURAGED.       19 

tude  of  the  interests  involved  will  cause,  in  many 
persons,  apprehension,  anxiety,  and  agitation. 
The  startling  question  will  sometimes  press  itself 
into  notice, "  What  if  they  should  be  deceived  ?" 
What  if,  after  all  their  profession  of  religion  before 
men,  they  should  at  last  become  castaways  from 
the  presence  of  God,  and  instead  of  gaining  the 
joys  of  heaven,  should  be  sentenced  to  endure 
the  torments  of  hell  ?  Being  sincerely  honest  in 
their  religious  purposes,  and  utterly  abhorring  all 
manner  of  hypocrisy,  such  persons  often  become 
greatly  distressed  and  alarmed,  when  they  find  in 
themselves  so  many  repeated  and  melancholy 
proofs  "that  the  heart  is  deceitful  and  desper- 
ately wicked."  The  sad  complaint  of  each  one  is 
this :  "  Lord,  I  sometimes  believe,  or,  rather,  hope 
that  I  am  a  sincere  Christian,  that  I  am  converted 
and  become  a  new  man  in  Christ  Jesus.  I  do 
know  it  is  my  wish,  my  earnest  ^irayer  and  effort, 
to  be  a  sincere  Christian ;  and  that  I  would  not 
willingly  appear  before  men  to  be  what  I  am  not 
in  the  sight  of  God ;  but,  alas !  I  have  a  heart 
so  wicked,  and  I  so  often  fall  into  sin  and  grieve 
the  Holy  Spirit,  that  I  am  awfully  afraid  I  am 
yet  a  stranger  to  the  sanctifying  power  of  grace." 
"  Search  me,  O  God  !  and  know  my  heart ;  try 
me  and  know  my  thoughts,  and  see  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way 

61 


20      THE   DOUBTING    CHRISTIAN    ENCOURAGED. 

everltisting."  "Create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me."  "  Cast 
me  not  away  from  thy  presence,  and  take  not 
thy  Holy  Spirit  from  me." 

Now  to  such  persons  we  would  say,  that  those 
who  have  the  deepest  religious  feelings,  are 
sometimes  most  doubtful  of  their  religious  attain- 
ments ;  that  where  there  is  most  grace,  there  is 
commonly  the  most  humility ;  that  a  weak  Mth 
may  be  as  sincere  and  saving  as  a  strong  one ; 
that  these  doul)ts  and  fears  are  incentives  to  duty 
and  watchfulness,  and  barriers  against  sins  and 
temptations ;  that  those  who  have  the  least  con- 
fidence and  make  the  least  pretensions,  are  often- 
times the  most  faithful  in  duty  and  the  most  per- 
severing in  well-doing ;  and  that  thus  it  is  with 
believers  in  general,  sometimes  in  hope,  and 
sometimes  in  fear;  yet,  by  the  grace  of  God, 
constantly  pressing  onwai'd,  through  manifold 
trials,  temptations,  and  difficulties,  and  notwith- 
standing all  their  discouragements,  defeats,  and 
falls,  successfully  reaching  the  kingdom  of 
heaven,  and  ultimately  gaining  a  crown  of  life. 
It  should  be  remembered,  too,  that  the  Chris- 
tian's life  here  below  is  a  state  of  warfare,  and 
that  no  soldier  can  reasonably  expect  always  to 
enjoy  ease  and  comfort.  Trials  and  hardships 
must  be  encountered ;  wearisome  journeys,  cold 

52 


THE    DOUBTING    CHRISTIAN   ENCOURAGED.       21 

and  hunger,  must  be  his  portion  ;  and  sometimes 
he  must  mingle  in  the  fierce  and  deadly  strife 
and  danger  of  battle.  Let  then  these  weak  and 
desponding  believers  go  onward,  notwithstand- 
ing all  their  doubts  and  fears,  "  looking  only"  to 
Jesus,  the  author  and  finisher  of  their  faith. 
Though  the  way  may  be  rough,  and  the  difficul- 
ties may  be  great,  and  the  prospects  may  be 
dark,  and  their  spirits  may  be  sad,  yet  let  them 
liold  on  to  the  promise ;  yes,  let  them  hold  on  to 
the  'promise^  and  all  will  come  right  at  last;  the 
hills  will  recede,  and  the  way  will  become  more 
smooth ;  the  fury  of  the  storm  will  be  hushed, 
the  clouds  will  disperse,  the  birds  will  resume 
their  songs,  the  fields  will  look  green  and  gay, 
and  the  sun,  which  had  been  so  long  concealed, 
01*  fiiintly  seen  at  intervals,  will  shine  forth  in 
full-orbed  glory,  and  sink  to  rest  without  a  cloud 
or  speck  to  dim  his  disk.  God  is  faithful  to  His 
promise ;  like  Himself,  His  promise  is  the  same, 
"  yesterday,  to-day,  and  forever."  Hear  the  ex- 
hortation of  the  pious  Prophet  of  Israel :  "  Who 
is  among  you  thatfeareth  the  Lord,  that  obeyeth 
the  voice  of  His  servant,  that  walketh  in  dark- 
ness, and  hath  no  light;  let  him.  tmmstiii  the  name 
of  the  Lord^  and  stay  vpon  his  GodT  And  hear 
from  the  same  Prophet,  the  promise  of  God  : 
"  Fear  not,  for  I  am  with  thee  ;  be  not  dismayed, 

53 


22       THE    DOUBTING   CHRISTIAlSr    ENCOURAGED. 

for  I  am  thy  God  ;  I  will  strengthen  thee  ;  yea, 
I  will  help  thee  ;  yea,  I  will  uphold  thee  with 
the  right  hand  of  my  righteousness." 

And  here,  in  conclusion,  we  would  remark, 
that  the  best  remedy  for  all  these  doubts  and 
fears,  is  humble  prayer  to  God,  This  was  the 
resort  of  the  father  of  the  afflicted  chihl :  "  Help, 
Lord;  hel]^  Thoit  mine  unbelief;"  and  prayer 
must  be  our  main  resource  under  all  the  imper- 
fections of  our  faith.  We  should  recollect  that 
faith  is  the  gift  of  God,  and  we  should,  there- 
fore, pray  to  Him  to  bestow  upon  us  that  most 
precious  gift.  We  must  ask  for  the  Holy  Spirit, 
"  to  work  in  us  to  will  and  to  do,"  to  enable  us 
to  believe,  and  to  take  hold  of  the  sweet  prom- 
ises of  mercy.  And  we  have  every  encourage- 
ment to  pray ;  for  God  has  promised  to  hear 
when  we  call,  and  to  give  when  we  ask  ;  and 
especially  to  "  give  the  Holy  Spirit  to  them  that 
ask  Him."  Let  us,  then,  day  by  day,  lift  up  our 
hearts  to  God ;  let  us  pour  out  to  Him  the  wants 
and  sorrows  of  our  souls ;  let  it  be  our  earnest 
cry,  that  the  Lord  would  help  us  to  believe,  that 
He  would  give  us  grace  and  strength  to  rise 
above  all  our  fears,  and  to  claim  the  Saviour  as 
our  personal  Friend  and  Redeemer.  Let  us  "  go 
forward  in  the  strength  of  the  Lord,  making 
mention  of  His  righteousness  and  of  His  only," 
54 


THE   DOUBTING    CHRISTIAN    ENCOUKAGED.        23 

and  we  shall  jSiid,  to  our  comfort,  that  our 
hearts,  so  long  contracted  by  doubts  and  fears, 
will  be  relaxed  and  softened ;  the  affections  of 
our  souls  will  flow  out  and  fasten  themselves 
upon  the  Saviour ;  the  painful  conflict  in  our 
bosoms  will  be  terminated ;  and  the  blessed 
"  peace  of  God  which  passeth  all  understand- 
ing," will  take  the  j^lace  of  guilty  and  accusing 
fears.  "  We  shall  thus  be  strengthened  with 
might  by  His  Spirit  in  the  inner  man ;  Christ 
will  dwell  in  our  hearts  by  faith  ;  being  rooted 
and  grounded  in  love,  we  shall  be  able  to  com- 
prehend with  all  saints,  what  is  the  breadth, 
and  length,  and  depth,  and  height,  and  to  know 
the  love  of  Christ,  which  passeth  knowledge, 
and  to  be  filled  with  all  the  fulness  of  God." 

ISTow  unto  Him  which  is  able  to  do  exceed- 
ingly above  all  that  we  ask  or  think,  according 
to  the  power  that  worketh  in  us,  unto  Him  be 
gloiy  in  the  Church,  by  Christ  Jesus,  through- 
out all  ages,  world  without  end. — Amen. 

55 


©racts  for  ilTissionarij  Mbl 

No.  3. 


WHY  CAN'T  OUK  MINISTERS  PREACH 
IN  YOUR  PULPITS  ? 


Entered  according  to  Act  of  Congress,  in  the  year  18D9, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


WHY  CAN'T  OUR  MINISTERS  PREACH 
IN  YOUR  PULPITS  ? 


"  I  AM  very  willing  to  confess  that  I  like  many 
tilings  I  have  observed  in  your  Church  exceed- 
ingly. I  like  your  orderly  ways :  it  pleases  me 
to  see  what  pains  you  take  with  the  little  chil- 
dren :  your  people  are  generally  very  quiet  and 
^veil-behaved :  and  I  always  learn  something 
when  I  hear  you  preach.  But  there  is  one  thing 
I  can't  get  over:  it  seems  so  uncharitable  and 
unreasonable" — and  here  Squire  Candid  turned 
in  his  saddle  towards  his  fellow-traveller,  and 
with  a  tone  half  querulous  and  half  sorrowful, 
added :  '■'Why  carUt  our  ministers jpreach  in  your 
imlpits  f  " 

Now,  this  inquiry  is  by  no  means  a  new  one : 
it  is  very  natural  that  many  should  propose  it, 
and  A^ery  necessary  that  it  should  be  plainly  an- 
swered. 

The  Avriter  trusts,  that  in  rejporting  the  con- 
versation with  which  this  tract  commences,  he 

59 


may  find  readers  as  honest  and  well  disposed  as 
Squire  Candid. 

We  are  going  a  little  too  fast,  however.  "VYho 
was  the  fellow-traveller,  and  how  did  this  talk 
come  about  ? 

The  Rev.  Mr.  Worthy  had  lately  taken  up  his 
residence  in  the  beautiful  village  of  Hamner  as  a 
Missionary  of  the  Protestant  Episcopal  Church. 
He  found  there  a  few  persons  who,  in  their 
youth,  had  been  brought  up  in  her  faith,  and 
who  were  now  very  glad  to  produce  certain  old- 
fashioned  Prayer-books,  and  to  join  in  fitting  up 
a  cheap  frame-building  to  serve  as  a  church. 

The  villagers  were  quite  divided  in  their  re- 
ligious sentiments,  for  there  were  Congregation- 
alists,  and  Methodists,  and  Baptists,  besides  indi- 
vidual members  of  several  other  denominations. 
Yet  their  services  were  not  very  regular,  and 
many  a  Sunday  passed  without  public  religious 
exercises.  The  religious  people  made  it  a  point 
to  go  to  hear  the  preacher,  whatever  his  per- 
suasion might  be. 

Mr.  Worthy,  on  entering  the  community,  had 
showed  an  evident  desire  to  do  the  people  good. 
lie  visited  them  familiarly  at  their  homes,  was 
careful  to  hurt  nobody's  feelings,  and  frequently 
left  behind  him  a  book  or  a  tract  to  which  no 
manner  of  exception  could  be  taken.    The  towns- 

60 


PREACH    IN    YOTJR   PULPITS  ?  5 

folk  tliono'lit  him  a  very  sensible,  earnest  preach- 
er, and  altliough  "-reading  prayers"  seemed  veiy 
queer  to  them  at  first,  when  they  saw  how  the 
children  took  to  it,  and  how  pleased  they  were 
when  the  Episcopal  chapel  was  open,  they  were 
much  disclosed  to  think  that  there  was  good 
in  it. 

Things  did  not  always  go  on  as  smoothly  as 
they  commenced.  First,  the  Sons  of  Temperance 
asked  for  permission  to  have  an  address  delivered 
in  the  chapel,  as  the  warmest  room  to  be  found 
in  the  winter-time  ;  and  they  thought  it  veiy 
narrow-minded  in  Mr.  Worthy  to  refuse  :  and 
then  there  was  a  camp-meeting  in  the  neighboi-- 
hood,  which  Mr.  Worthy  did  not  attend  or  assist 
in ;  and  some  said  he  was  not  as  zealous  as  he 
might  be :  and  last  of  all,  somebody  wanted  to 
have  a  "  funeral  preached "  in  the  chapel  by  a 
Presbyterian  minister,  after  Mr.  Worthy's  read- 
ing the  Burial  Service  out  of  the  Prayer-book. 
To  this  arrangement,  also,  the  minister  objected. 
As  a  consequence  a  good  deal  began  to  be  said 
about  his  bigotry  ;  many  said  they  would  never 
attend  the  ministry  of  one  who  would  not  let 
ministers  of  other  denominations  preach  in  his 
pulpit.  Even  Squire  Candid,  a  good  and  reli- 
gious old  gentleman,  who  had  at  fii*st  been  right 
well   pleased,  had   given   the   missionary  some 

61 


6  WHY  can't  oue  iministees 

cold  looks,  and  for  some  months  past  had  ab- 
stained from  going  to  his  church. 

Just  no\/,  however,  accident  had  thrown  the 
two  together ;  they  had  met  at  a  sick  man's 
house  in  the  country,  and  were  I'iding  home  to- 
gether. The  Squire  had  been  affected  by  the 
gentleness  and  earnestness  with  which  the  minis- 
ter had  counselled  one  who  sorely  needed  com- 
fort ;  he  was  struck  with  the  unaffected  humility 
of  the  man,  and  the  absence  of  every  thing  like 
arrogance  in  his  deportment.  And  when,  as 
they  rode  along,  Mr.  Worthy  expressed  his  re- 
gret at  not  seeing  him  among  his  flock  for  a  long 
time,  the  old  man  came  right  out  in  the  words 
already  recited,  and  asked  with  all  sincerity, 
"  My  dear  sir,  why  can't  our  ministers  preach  in 
your  pulj^its  ?" 

The  conversation  proceeded  somewhat  after 
this  fashion : 

"  I  am  glad  to  hear  you  ask  that  question.  I 
am  often  pained  at  the  thought  that  good  people 
think  hardly  of  us  for  what  is  called  our  exclu- 
siveness,  and  I  wish  I  could  oftener  have  an  op- 
portunity of  explaining  the  position  of  the  Epis- 
copal Church.  But,  Squire,  I  cannot  answer 
your  question  in  five  minutes  ;  if  we  discuss  this 
matter  at  all,  we  must  have  a  long  talk  about  it. 
Perhaps  I  cannot  persuade  you  that  we  are  right, 

62 


PEEACH    IIS^    YOUR    PULPITS  ?  7 

but  I  feel  very  certain  that  I  can  show  you  we 
are  not  witliout  very  good  reasons  m  keeping  to 
ourselves." 

The  Squire.  "  Well,  talk  away.  We  have  a 
long  ride  before  us,  and  I  am  always  willing  to 
hear  what  people  have  to  say  for  themselves. 
I'm  a  blunt  man,  Parson,  and  I  hope  you  won't 
take  oifence ;  but  nol^ody  can  persuade  me  it  is 
light  for  any  set  of  people  to  make  themselves 
out  better  than  others." 

The  Minister.  "  I  was  about  to  propose  that 
you  should  tell  me  why  you  think  so  hardly  of 
other  ministers  not  being  invited  into  our  pul- 
pits. That  will  clear  the  way  for  me.  Your 
chief  objection,  then,  is,  that  it  looks  as  if  we 
thought  too  much  of  ourselves." 

Squire.  "That  is  just  it." 

Minister.  "  It  is  the  rule  of  charity  to  impute 
to  men  the  best  motives  we  can.  You  ouirht 
not  to  think  this  of  us,  if  any  other  reasonable 
account  can  be  given.  Squire,  you  have  not 
seen  many  Episcoj^alians ;  but  you  do  know  a 
few:  you  have  turned  over  the  leaves  of  the 
Prayer-book  a  good  deal.  Do  you  really  think 
that  our  religion,  as  you  have  thus  seen  it,  is 
particularly  self-righteous  ?  '  God,  I  thank  thee 
that  I  am  not  as  other  men' — do  you  think  the 
Church  teaches  us  to  talk  that  way  ?" 

63 


b  WHY    CANT   OUR   MIinSTEES 

Squire.  "ISTo,  I  don't  say  that;  but  if  you  do 
not  think  yourselves  better  than  us,  why  can't 
our  ministers  preach  in  your  pulpits  ?" 

Minister.  "There  was  a  great  mistake  made 
once  about  this  matter.  What  you  say  of  us,  is 
exactly  what  Korah  and  his  company  said  of 
Moses  and  Aaron.  There  were  men  in  the  camp 
just  as  good  as  the  members  of  that  family :  per- 
haps better.  He  complained  bitterly  that  Moses 
and  Aaron  kept  the  sacred  offices  to  themselves, 
whereas  all  the  congregation  was  holy.  No 
Episcopalian,  Squire,  has  ever  been  more  berated 
for  his  exclusiveness, — more  reproached  with 
thinking  too  much  of  himself,  and  despising  his 
brethren,  than  were  Moses  and  Aaron." 

They  had  stoj^ped  just  here  at  a  little  brook, 
and  while  their  horses  were  drinking,  Mr.  Wor- 
thy read  the  verse  to  which  he  had  alluded,  out 
of  his  pocket-Bible :  "  And  they  gathered  them- 
selves together  against  Moses  and  against  Aaron, 
and  said  unto  them.  Ye  take  too  much  upon  you, 
seeing  all  the  congregation  are  holy,  every  one 
of  them,  and  the  Lord  is  among  them :  where- 
fore then  lift  ye  up  yourselves  above  the  congre- 
gation of  the  Lord  ? " 

"  Now  you  know,"  continued  Mr.  Worthy, 
"  that  this  man  Moses  was  the  meekest  of  men : 
he  felt  no  envy  when,  as  in  the  case  of  Eldad 

G4 


PREACH    IN    YOUE    PULPITS  ?  9 

and  Medad,  the  spirit  of  ])r()]ihecy  fell  on  others 
-  as  well  as  himself.  He  did  not  deserve  the  re- 
proach of  thinking  his  house  better  than  the 
other  families  of  Israel,  for  he  was  but  carrying 
out  God's  ordinance,  that  no  stranger  which  was 
not  of  the  house  of  Levi  should  come  near  to 
offer  incense.  Is  it  not  possible,  now,  that  our 
exclusiveness  may,  like  that  of  Moses,  be  a  mat- 
ter of  principle,  and  not  an  evidence  of  pride  ?" 

Squire.  "I  suppose,  then,  you  mean  to  say, 
that  you  can't  help  yourselves:  you  have  a  canon, 
as  they  call  it,  that  ties  you  up.  If  that  is  the 
case,  I  must  say  it  is  very  bad  law,  and  you 
ought  to  change  it.  Here  comes  a  pious  man, 
whose  preaching  the  Lord  blesses  to  the  conver- 
sion of  souls,  and  you  cannot  ask  him  to  preach 
for  you.     You  ought  to  change  that  law." 

Minister.  "No,  I  do  not  mean  that:  I  should 
despise  myself  if,  instead  of  a  sound  reason,  I 
were  to  give  so  jntiful  an  excuse.  No,  Squire, 
we  take  our  stand,  like  Moses,  on  the  Word  of 
God.  The  law  would  be  wiped  out  at  once  if 
we  did  not  all  believe  that  it  ought  to  stand. 

"  A  rule  is  one  thing,  a  reason  is  quite  an- 
other. I  hope  I  can  give  you  a  reason.  But 
before  I  go  any  further,  let  me  be  careful  to  say, 
that  whether  our  ministers  are  better  or  worse 
than  others  has  nothing  to  do  with  the  question. 

65 


10  WHY  canV  our  ministers 

"If  experience  lias  tanglit  me  any  thing  cer- 
tainly, I  do  seem  to  know  that  sincerity  and 
goodness  are  found  in  all  religious  persuasions — 
and  while  I  am  determined  never  to  excuse 
error,  I  hope  never  to  withhold  from  anybody 
tlie  credit  he  deserves  because  he  is  in  error. 

"  S(j[uire,  I  once  knew  a  Unitarian  whose  whole 
life  was  one  long  series  of  charitable  and  self- 
denying  deeds.  I  have  heard  my  own  people 
tell  how,  in  time  of  pestilence,  Romanists  stood 
in  the  breach  and  faced  the  destroyer.  I  have 
met  in  wild  hills  a  Methodist  preacher,  whose 
untiring  zeal  and  simple-hearted  fervor  made  me 
blush  for  my  own  deficiencies.  I  did  not  love 
Unitarianism,  or  Komanism,  or  Methodism  any 
better ;  but  I  loved  and  honored  the  men. 

"  As  for  your  ministers,  if  the  question  were 
whether  I  were  a  holier  man  than  they,  you  may 
be  sm-e  I  would  often  sit  at  their  feet  and  learn. 
Yes,  I  have  sometimes  seen  an  old  servant  who, 
if  that  were  the  test,  ought  to  preach  to  me, 
rather  than  I  to  him." 

Squire.  "  Of  course  you  could  not  let  a  Unita- 
rian or  a  Roman  Catholic  preach  for  you :  they 
do  not  hold  the  same  doctrine.  But  your  doc- 
trines and  the  INIethodists'  are  almost  the  same : 
does  it  look  civil  and  kind  for  you  to  treat  a 
good,  pious  minister  with  no  respect  ?" 
66 


TEEACir   IlSr   TOUR   PULPITS?  11 

Minister.  "The  Methodists  would  hardly  agree 
that  our  doctrine  is  the  same.  If  so,  why  did 
they  leave  us  ?  But,  however  that  is,  politeness 
has  nothing  to  do  with  the  matter.  Prayers,  and 
sacraments,  and  sermons  were  not  intended  to  be 
made  occasions  of  compliment.  I  wonder  what 
you  Avould  think,  were  our  circuit  judge  to  make 
a  bow  to  some  '  Philadelphia  lawyei",'  who  hap- 
pened to  be  present,  and  insist  upon  his  presiding 
over  the  court.  We  hold  all  these  to  be  matters 
of  principle,  not  of  ceremony,  politeness,  or  kind- 
ness." 

Squh'e.  "Well,  then,  what  is  your  i-eason,  or 
your  principle  ?  I  believe  in  people  carrying  out 
their  principles,  when  they  have  any." 

"I  will  answer  you  then, plainly.  We  believe 
in  the  unity  of  the  Church :  that  is,  that  accord- 
ing to  the  Bible  there  ought  to  be  in  all  the 
world  one  Church,  and  one  only.  We  do  not 
feel  ourselves  at  libei'ty  to  encourage  or  favor 
the  dividing  up  of  Christian  people  into  many 
sects  and  parties.  Do  you  think,  from  your 
reading  of  the  Bible,  that  our  Lord  and  His  apos- 
tles intended  to  establish  many  churches  ?" 

"  I  cannot  say  that  I  have  ever  thought  much 
about  it." 

"  But  surely  you  remember  how  earnestly  the 
Saviour  prayed  that  His  people  might  all  be  one  ; 

67 


12 

and  how  St.  Paul  warned  Cliristian  people 
against  divisions  and  differences :  lie  says  plainly 
tliere  ought  to  he  'no  schism  in  the  body,'  and 
tliat  we  ought  to  be  '  pei-fectly  joined  together 
in  the  saine  mind,  and  in  tlie  same  judgment.' 
The  Church  instituted  by  the  Saviour  was  one  ; 
and  the  Christians  we  read  of  in  the  Bible  were 
not  members  of  ever  so  many  denominations." 

"  I  suppose  that  must  have  been  the  way.  But 
still  it  seems  strange.  Do  you  suppose  that  there 
was  no  difference  or  discussion  about  election, 
and  other  doctrines  V 

"  I  do  not  doubt  that  there  was ;  I  may  say  we 
know  tliat  there  was.  People  differed,  but  they 
did  not  divide." 

"  I  do  not  understand  you." 

"What  I  mean  is  this.  All  the  Christian 
people  in  those  days  agreed  to  receive  the  Bible 
as  the  word  of  God,  and  when  they  were  bap- 
tized, confessed  their  faith,  either  in  the  Apos- 
tles' Creed,  or  in  some  simple  formula  which  ex- 
pressed the  doctrine  of  Father,  Son,  and  Holy 
Ghost.  Besides  this,  they  submitted  to  the  min- 
istiy  set  over  them  by  the  apostles,  and  observed 
the  two  sacraments  which  our  Lord  instituted. 
The  bond  of  union  was  a  triple  cord :  the  faith, 
the  ministry,  the  sacraments.  A  Christian,  in 
early  times,  would  find  these  the  same  wherever 

68 


PEEACH    IlSr    YOUR   PULPITS  ?  1 3 

he  went,  except  among  heretics.  The  forms  of 
worship  were  various,  and  there  were  diffei-ences 
in  the  manner  of  stating  doctrines ;  l)ut  in  these 
great  things  all  united.  The  Church  required 
agreement  in  the  essentials  of  religion ;  in  mat- 
ters not  essential  she  allowed  people  to  differ. 
You  remember  that  St.  Paul  and  St.  Peter  disa- 
greed once  :  or,  which  is  more  to  the  purpose, 
St.  Paul  and  St.  Barnabas  had  a  sharp  contention 
about  a  question  of  expediency.  But  they  did 
not,  for  that  reason,  establish  two  Churches. 
They  parted  asunder,  and  pursued  their  labors 
in  different  parts  of  the  same  Churcl>^  No, 
Squire,  there  is  no  warrant  in  the  Bible  for  more 
than  one  Church." 

"  And  do  you  all  claim  to  be  that  same 
Church  ?" 

"  Yes,  we  do.  At  a  very  early  time  the  faith 
was  carried  to  England.  A  Church  was  founded 
there,  which,  like  the  Church  of  other  countries, 
received  the  Creed,  the  apostolic  ministry,  the 
sacraments.  The  English  Church  has  kept  all 
these,  and  transmitted  them  to  us.  None  of 
them  have  been  lost.  In  all  essential  things  we 
claim  to  stand  just  where  the  early  Christians 
stood.  These  things,  we  say,  came  to  us  from 
Christ :  we  dare  not  alter  them.  If  any  people 
choose  to  form  a  society  with  a  new  creed,  a  new 

69 


14 


ministry,  or  new  sacraments,  we  cannot  consent 
to  become  responsible  for  their  doings." 

"But,  Mr.  Worthy,"  proceeded  the  Squire, 
"  what  difference  does  it  make,  so  the  Gospel  is 
preached,  and  souls  are  saved  ?  If  the  end  is 
gained,  it  does  not  matter  much  how  men  accom- 
plish it.  I  do  believe  it  is  a  great  thing  to  have 
different  denominations.  Some  men  seem  to  be 
born  Methodists,  and  some  Presbyterians ;  and 
when  they  look  around,  each  man  can  find  a 
Church  that  suits  his  notion." 

"  My  dear  friend,  that  last  argument  is  not 
sound.  The  great  word  of  the  Gos2:)el  is,  'Be- 
lieve.' God  does  not  set  before  us  a  number  of 
different  I'eligions,  that  we  may  choose  one  after 
our  own  fancy.  He  tells  us  instead,  that  we 
are  blind  and  foolish  creatures ;  that  we  must 
receive  what  He  reveals,  and  not  what  we  would 
have  to  be  true.  If  a  man  chooses  a  religion,  he 
is  very  likely  to  select  that  which  is  the  worst 
for  him.  A  presumptuous  man  will  choose  a 
presumptuous  religion ;  a  stern  man  one  that 
will  add  to  his  gloom  ;  and  so  of  the  rest.  The 
argument  proves  too  much :  it  suggests  that 
Universalism  or  Unitarianism  may  be  a  matter 
of  constitution  and  temperament. 

"  And  it  does  make  a  difference  how  good  is 
done.  The  Church  has  to  preach  the  Gospel  not 
^0 


PKEACII    IN    YOUR   PULPITS?  15 

only  to-day,  and  to-morrow,  but  while  the  world 
stands.  She  has  many  a  battle  yet  to  fight  with 
Satan  and  his  hosts. 

"  How  many  a  battle  has  been  lost ;  how  many 
a  gallant  army  cut  to  pieces,  because  one  regi- 
ment, eager  to  charge,  disobeyed  orders,  and 
broke  the  line  of  battle  !  Only  think,  since  you 
were  young^how  the  leading  denominations  of 
the  country  have  split  into  fragments !  Are 
these  scattered  sticks  as  strong  as  when  bound 
together  in  a  fagot  ?  Look  at  our  little  town ! 
One  minister  could  take  care  of  all  the  people, 
and  one  church  could  hold  them ;  but  for  lack  of 
unity,  how  weak  and  ill-sustained  are  all  the 
services  of  reliorion !" 

They  rode  on  in  silence  a  little  way,  and  the 
Squire  replied  that  he  was  not  satisfied  about 
that  matter.  He  was  not  a  learned  man,  he  said, 
and  it  did  not  follow  because  he  was  silenced, 
that  he  was  therefore  convinced.  Presently  he 
advanced  another  difficulty. 

"  You  say  yours  is  an  old  Church :  now  the 
histories  say  that  Henry  VIII.  began  it." 

"  I  do  not  find  any  such  thing  in  history.  I 
read  about  the  Keformation  in  England.  Every 
history  I  know  of  tells  the  same  story :  not 
that  a  new  Church  was  made  in  the  time  of 
Henry  VIII.,   but  that  in  his  days,  and  after- 

11 


16  WHY    can't    our    ariNISTERS 

wards,  the  Cliurcli  of  England  was  reform- 
ed." 

"I  cannot  see  miicli  difference.  One  year 
there  was  a  Roman  Catholic  Church,  with  Pope, 
and  Latin  service.-*, — with  monks,  and  purgatory, 
and  all  that ;  and  another  year  there  is  a  Church 
of  England  with  none  of  these  things.  That 
looks  very  much  like  throwing  down  an  old 
Church  and  putting  a  new  one  in  its  place." 

"  Let  me  explain.  A  family  has  long  lived  in 
an  old  house.  The  walls  are  firm,  the  timbers 
sound  ;  but  the  windows  are  stopped  up,  the  roof 
leaks,  the  fireplaces  smoke,  the  weather-boarding 
is  torn  ofi:'. 

"Now,  if  the  man  moves  out  of  doors,  and 
pulls  the  house  down ;  if,  using  some  part  of  the 
materials,  and  adding  much  more,  he  goes  on  to 
build,  I  should  call  that  a  new  house. 

"  But  suppose  he  begins  by  saying,  this  house 
is  my  own.  I  will  no  longer  pay  rent  to  the 
man  who  has  claimed  to  be  its  owner  and  my 
master.  And  then  he  and  his  children  go  to 
work :  they  do  not  forsake  it  for  another  house : 
all  the  family  arrangements  go  on  as  usual.  The 
fire  daily  burns  on  the  hearth,  and  not  a  meal  is 
interrupted  :  but  carefully  and  steadily  they  go 
on,  day  by  day,  restoring  the  house  to  the  same 
soundness  and  comfort  which  it  once  possessed. 
72 


PEEACH   IN    YOUR    PULPITS?  17 

Today,  a  leak  is  mended  ;  to-morrow,  a  window- 
that  had  been  bricked  up  is  thrown  open ;  the 
next,  some  cracked  plastering  is  torn  down,  so  as 
to  show  the  old  oak  wainscoting  which  had 
always  been  there.  You  would  say  the  man  had 
repaired  the  house. 

"  Or,  to  set  it  in  another  light.  The  Koman 
Catholic  Church,  as  we  call  it,  consists  of  a  num- 
ber of  national  churches,  all  agreeing  to  acknowl- 
edge the  supremacy  of  the  Pope. 

"  Now  suppose  that  the  people  of  the  French 
Church  should  begin  to  see  their  errors  and  su- 
perstitions ;  that  a  great  council  should  be  called 
of  its  rulers  ;  that  these  should  say  deliberately, 
and  by  a  solemn  vote,  '  The  Bishop  of  Eome  is 
not  our  master,  and  we  hereby  refuse  to  obey  his 
authority.'  And  then  they  joroceed  to  examine 
their  doctrines  and  usages,  and  year  by  year  cau- 
tiously throw  aside  or  alter,  until  at  last  the 
Church  is  purified :  and,  all  this  time,  the 
churches  continue  to  be  opened,  the  same  minis- 
ters ofiiciate,  and  the  peoj^le  accept  the  changes 
as  they  were  made.  You  would  not  taunt  them 
with  making  a  new  Church.  You  would  praise 
them  for  their  prudence,  and  their  honesty  in 
reforming  what  they  had." 

"Was  that  the  way  they  went  to  work  in 
England?" 

7a 


18  WHY  can't  oue  ministers 

"  It  was.  Before  tlie  Reformation  we  see  tlie 
Church  very  much  corrupted,  chiefly  by  addi- 
tions to  the  true  faith  ;  and  in  a  sad  state  of  sub- 
jection to  a  foreign  Bishop.  Many  of  her  chil- 
dren had  protested  against  these  things  ;  but  she 
seemed  too  ignorant  and  too  weak  to  retrieve 
herself.  And  then  a  merciful  Providence  inter- 
fered. Printing  was  discovered,  diffusing  knowl- 
edge in  a  wonderful  degree.  And  then  that 
wicked  Henry,  for  reasons  of  his  own,  became 
weary  of  the  Pope's  authority,  and  so  the  Church, 
with  the  help  of  the  State,  was  enabled  to  assert 
her  own  indej^endence ;  her  right  to  regulate  her 
own  concerns." 

"  And  was  there  not  a  separation  right  off  ?" 

"  Not  a  bit  of  it.  The  Church  services  went 
on  just  as  if  nothing  had  happened ;  there  was 
no  shock  or  convulsion.  Nobody  knew  or 
thought  that  the  old  house  was  pulled  down,  and 
tlie  people  turned  into  the  fields." 

"I  thought  the  whole  doctrine  was  changed,  and 
that  the  Boman  people  went  off  to  themselves." 

"It  is  a  mistake,  a  great  mistake,  to  suppose 
that  the  Church  was  entirely  reformed  under 
Henry.  Wliy,  at  his  death,  the  Church  still 
held  to  prayers  and  masses  for  the  dead,  the  in- 
vocation of  saints,  trausubstantiatiou,  and  com- 
munion in  one  kind. 
74 


PREACH    IlSr   TOUR    PULPITS?  19 

"  The  great  point  gained  in  Henry's  time  was, 
the  Church's  declaration  of  independence.  Then 
she  began  cautiously  and  slowly  to  reform. 
During  the  reign  of  Edward  VI.  great  improve- 
ment was  made:  then  came  Bloody  Mary,  and 
every  thing  went  backwards ;  and  at  last,  under 
Elizabeth,  the  Church  fairly  took  her  stand,  and 
established  her  doctrines." 

"  When  did  the  division  take  place  ?" 

"  Not  until  the  eleventh  year  of  Queen  Eliza- 
beth :  it  was  not  until  then  that  the  Romanists 
forsook  the  Church,  and  set  up  lival  altars." 

"  All  this  is  veiy  new  to  me.  I  thought  that 
old  Henry,  when  the  Pope  would  not  let  liim 
divorce  his  wife,  rose  up  in  anger,  and  made  a 
new  Church,  new  Bishops,  and  new  every  thing." 

"  No,  Squire,  that  is  not  the  true  account.  But 
I  can  tell  you  who  did  upset  old  things,  and 
make  new  Churches — Luther  and  Calvin  were 
the  men.  And  see  the  difference.  Their  churches 
have  been  constantly  dividing,  and  departing 
from  the  ancient  faith,  until  many  of  them  are 
almost  infidel.  The  Church  of  England  still 
stands  firm  and  united,  and  has  never  wavered  in 
her  allegiance  to  the  Son  of  God." 

"  Tell  me  now,"  pursued  Squire  Candid,  "  do 
you  think  that  our  preachers  are  doing  no  good  ?" 

"I   believe  they  are  doing  much  good  and 

15 


20  wiiY  can't  our  ministers 

some  evil.  What  a  mau  sowetli  that  shall  he 
also  reap :  the  crop  must  be  like  the  seed.  They 
do  bear  abroad  much  good  seed, — the  doctrine  of 
a  blessed  Saviour  who  died  for  all:  but  they 
bear  another  sort  of  seed  as  well.  And  in  the 
result  I  see  tares  and  wheat  springing  up  togeth- 
er; Christian  virtues  and  tempers,  but  mingled 
with  them  much  irreverence,  many  wrong  no- 
tions, and  no  little  abuse  of  private  judgment." 

"Do  you  expect,  by  keeping  to  yourselves, 
that  in  the  end  all  the  different  denominations 
will  give  up  their  peculiarities  and  come  over  to 
you  ?" 

"I  have  no  expectations  about  it.  Results 
are  God's,  duties  are  ours.  Whether  Christian 
people  are  to  continue  in  this  di^dded  and  dis- 
tracted state  until  the  end  of  the  world,  or 
whether  God  will  reunite  them  in  the  bonds  of 
fellowship,  is  more  than  I  can  tell.  Sometimes 
I  hope  for  the  best.  I  remember  a  sect  called 
the  Donatists,  in  early  times,  which  counted  its 
bishops  by  hundreds,  and  which  endured  through 
several  centuries,  and  at  last  was  absorbed  into 
the  Church.  It  may  be  the  like  will  happen 
again.  But,  in  any  event,  my  chief  concern  is  to 
do  my  own  duty :  to  omit  nothing  in  my  power 
that  may  hinder  division  and  that  may  promote 
unity. 

16 


PEEACn   m   YOUR   PULPITS?  21 

"But,  my  friend,  if  Christian  people  sliould 
grow  weary  of  their  divisions  and  begin  to  look 
for  a  platform  of  agreement,  where  can  they  find 
it,  except  in  the  Church  of  England  and  in  its 
American  descendant?  For  instance,  an  open 
Bible  would  be  the  first  condition.  The  Ejiisco- 
pal  Church  says,  here  it  is :  we  gave  it  long  ago, 
in  a  noble  translation,  to  the  Anglo-Saxon  race : 
she  reads  it  as  well  as  preaches  it,  and  exacts  of 
her  ministers  a  pledge  to  teach  nothing  as  neces- 
sary to  salvation,  except  what  is  therein  con- 
tained. Her  services  are  devout  and  spiritual ; 
her  sacraments  are  administered  according  to 
Christ's  institution.  Her  doors  are  open  to  all 
persons  who  receive  the  great  doctrines  of  re- 
ligion as  contained  in  the  Apostles'  Creed.  And 
then,  since  there  must  be  some  ministry  or  other, 
and  no  one  doubts  that  ours  is  regular,  and  since 
it  is  commended  by  the  unbroken  practice  and 
custom  of  centuries  upon  centuries,  if  men  agree 
at  all,  they  must  agree  on  that.  But,  as  I  said, 
our  business  is  to  keep  the  Church  as  Christ 
made  it ;  to  put  no  obstacle  in  the  way  of  those 
who  desire  to  enter  it ;  to  impose  no  terms  save 
those  which  our  Lord  imposed.  Then,  whatever 
happens,  we  are  not  to  blame." 

"  So,  then,  you  unchurch  all  other  denomina- 
tions ?" 

11 


22 

"  I  do  not  know  what  you  mean  by  that  word ; 
bnt  I  can  tell  you  what  the  Episcopal  Church 
says  about  other  bodies  of  Christians.  In  one 
place  she  says,  '  the  Church  of  Kome  has  erred, 
not  only  in  living  and  ceremonies,  but  also  in 
matters  of  faith.'  In  another  place,  that  'the 
riches  and  goods  of  Christian  men  are  not  com- 
mon, as  certain  Anabaptists  do  falsely  boast.' 
And  then  one  of  her  laws  is  to  this  effect : 

"  '  It  is  evident  unto  all  men,  diligently  reading  Holy 
Scrii^ture  and  ancient  Authors,  that,  from  the  Apostles' 
time,  there  have  been  these  Orders  of  Ministers  in  Christ's 
Church, — Bishops,  Priests,  and  Deacons.  Which  offices 
were  evermore  had  in  such  reverend  Estimation,  that  no 
man  might  presume  to  execute  any  of  them,  except  he 
were  first  called,  tried,  examined,  and  known  to  have  such 
qualities  as  are  requisite  for  the  same  ;  and  also  by  public 
Prayer,  with  Imj^osition  of  Hands,  were  approved  and  ad- 
mitted thereunto  by  lawful  Authority.  And  therefore  to 
the  intent  that  these  Orders  may  be  continued,  and  rever- 
ently used  and  esteemed  m  this  Church,  no  man  shall  be 
accounted  or  taken  to  be  a  lawful  Bishop,  Priest,  or  Dear 
con,  in  this  Church,  or  suffered  to  execute  any  of  the  said 
Functions,  except  he  be  called,  tried,  examined,  and  ad- 
mitted thereunto,  according  to  the  form  hereafter  follow- 
ing, or  hath  had  Episcopal  Consecration  or  Ordination.' 

"This   is    all    she    has    to    say   about    other 

communions.     If  I  understand  her  doctrrni^  it 

amounts  to  this:    There  is  an  ancient  order  of 

things  established  by  Clirist  and   His  apostles. 

78 


PEEACn  IN  YOUE  PULPITS?         23 

Our  own  duty,  and  a  just  regard  to  the  best  in- 
terests of  religion,  forbid  any  innovation  upon 
that  old  order.  The  Church  will  not  counte- 
nance any  new  arrangements.  And  as  for  those 
who  have  made  new  Churches,  she  utters  no 
sentence  against  them,  but  leaves  them  to  an- 
swer for  themselves  to  their  Maker  and  their 
Judge. 

"But,  about  this  question  of  unchurching 
other  people.  You  cannot  ask  us  to  concede 
more  than  you  claim. 

"Now,  you  say  that  you  have  a  Church.  I 
ask,  what  do  you  understand  l)y  a  Church? 
You  will  say  that  it  is  a  society  founded  by 
some  man,  or  established  by  the  joint  action  of 
a  number  of  men,  for  the  purpose  of  securing 
sympathy  and  mutual  aid  in  the  Christian  life, 
and  for  carrying  the  Gospel  to  impenitent  men. 
It  has  ministers  or  preachers,  appointed  accord- 
ing to  rules  agreed  upon.  You  meet  statedly 
for  religious  service,  and  have  many  pious  people 
in  your  number. 

"  Now,  all  this  we  freely  grant.  These  char- 
actei's  belong  to  a  great  many  bodies  of  Chris- 
tians.    In  tliis  sense  you  have  a  Church. 

"•But,  since  you  do  not  claim  to  have  a  Church 
in  the  sense  of  a  society  founded  by  Christ  him- 
self, with  ministers  regularly,  and  by  an  unbro- 

79 


24 

ken  line,  descended  from  the  apostles :  a  Chiircli 
which  is  not  a  voluntary  society,  and  which,  if 
lost  from  the  world,  men  could  never  recon- 
struct; of  course,  you  cannot  expect  us  to  say 
that  in  that  sense  you  have  a  Church." 

"  Nay,"  answered  the  Squire,  "  men  can  make 
a  Church.  Suppose  a  number  of  Christian  peo- 
ple cast  away  on  a  desert  island :  could  not  they 
ordain  ministers  and  make  a  Church  ?" 

"  In  your  sense  of  the  word  they  could.  In 
our  meaning  they  could  not.  We  think,  that 
without  an  apostolic  ministry,  duly  transmitted, 
there  can  be  no  Church,  although  there  may  be 
a  religious  society.  Did  you  ever  hear  the  story 
of  Pitcairn's  Island  ?" 

"  I  believe  I  have.  It  was  settled  by  the  mu- 
tineers of  an  English  ship,  the  Bounty." 

"  Yes ;  and  it  is  a  case  in  point.  When  dis- 
covered, many  years  afterwards,  they  were  found 
to  be  an  orderly.  Christian  community.  Prayers 
were  held  and  a  sermon  read  every  Sunday. 
Old  John  Adams  acted  as  their  religious  teach- 
er ;  but  he  never  pretended  to  be  a  minister,  or 
to  found  a  Church.  They  did  the  best  they 
could  without  a  Church,  rather  than  pretend  to 
that  which  men  cannot  do.  And  at  last  Provi- 
dence sent  a  minister  to  baptize  them,  a  bishop 
to  confirm  them,  and  a  pastor  to  feed  them. 
80 


PREACH  IN  TOUR  TULriTS  ?         25 

"  I  say,  tlien,  Ave  grant  all  you  ask.  We  do 
not  deny  tliat  all  of  you  have  churches,  as  you 
understand  it.  But  you  can  scarce  expect  us  to 
mean  that  you  are  eighteen  hundred  years  old, 
and  that  you  have  an  apostolic  succession  which 
you  do  not  believe  in." 

"Bat  do  you  not  think,  Mr.  Worthy,  that 
tliese  divisions  have  raised  the  standard  of  reli- 
gion when  the  Church  was  in  a  low  state  ?" 

"No,  I  do  not.  Every  now  and  then  some 
man  sees  that  Church  people  are  not  as  holy  as 
they  ought  to  be.  He  thinks  the  fault  is  in  the 
machinery,  and  that  must  be  mended.  He  gath- 
ers a  few  zealous  followers  and  founds  a  sect. 

"  Now,  all  these  sects  are  noted  for  their  zeal 
while  they  are  small  and  their  members  are  few 
in  number.  It  was  so  with  the  Puritans,  and 
with  the  early  Methodists.  But  as  the  circle 
enlarges,  and  the  novelty  wears  off,  the  same 
causes  begin  to  operate;  the  people  become 
lukewarm  and  worldly.  At  last  a  new  experi- 
ment is  thought  of,  and  a  small  party  withdraws 
itself  to  run  the  same  career.  The  fact  is,  that 
no  organization,  no  laws,  no  mere  system,  can 
sustain  a  Church  in  its  saintliness.  There  needs 
a  spiritual  life  in  the  hearts  of  the  people.  And 
if  the  Church  of  England  was  sound  in  doctrine, 
but  cold  in  spirit,  the  true  plan  was  to  make  up 

4«  81 


26 

the  fires  in  every  chimney ;  not  to  build  a  new 
house  and  try  to  warm  that." 

"  I  am  willing  to  admit,"  replied  the  Squire 
to  all  this,  "  that,  taking  you  on  your  own 
grounds,  you  have  a  good  deal  to  say  for  your- 
selves. But  I  should  hate  to  be  in  a  Church 
which  would  not  let  my  sympathies  flow  out  to- 
wards true  Christians  of  all  names  and  profes- 
sions." 

"There  you  are  mistaken,  my  good  sir.  I 
love  every  truly  pious  man ;  I  claim  a  brother 
in  every  man  who  shows  the  image  of  his  Master. 
Why,  when  you  submitted  so  patiently  to  the 
injury  done  you  the  other  day  by  your  nephew, 
and  sujffered  him  to  tell  his  own  tale  uncontra-' 
dieted,  rather  than  make  a  difficulty  (by  acci- 
dent I  heard  all  about  it),  do  you  suppose  I  was 
not  proud  of  you  and  of  our  common  principles  ? 
I  love  all  good  people,  but  I  do  not  love  their 
faults.  And  I  consider  it  a  fault,  or  at  least  a 
great  mistake,  that  while  they  labor  for  their 
Master's  kingdom,  they  do  not  labor  in  the  way 
of  His  appointment.  Nay,  I  make  many  ex- 
cuses :  as  I  look  upon  the  divided  hosts  of  good 
people,  I  think  what  a  responsibility  rests  on 
those  who  led  them  away  from  the  ancient 
Church.  Many  of  them,  I  would  trust  all  of 
them,  are  doing  the  best  they  know  how.     The 

82 


PEEACII   IT^    YOUR    PULPITS?  2l 

child  follows  the  example  of  his  parent ;  men 
hear  good  people  say  it  makes  no  diiference 
what  Church  a  man  belongs  to  ;  and  it  is  hard, 
very  hard,  to  make  them  see  that  the  Church 
question  is  one  of  importance. 

"Judge  us,  then,  as  gently  as  you  can.  We 
are  fighting  for  a  great  principle, — the  unity  and 
integrity  of  Christ's  Holy  Church ;  for  one 
Church  rather  than  the  two  or  three  hundred 
which  divide  the  people  of  these  United  States. 
If  you  can  show  me  good  reason  to  believe  that 
I  am  wrong,  that  Christ  approves  of  this  state  of 
things,  I  am  ready  to  give  up.  But  if  division  is 
a  sin  and  a  scandal,  the  reproach  of  religion,  the 
formidable  obstacle  in  the  way  of  evangelizing 
the  world,  then  you  must  not  think  hardly  of  us 
who  cleave  to  the  old  paths  and  cry  aloud  for 
unity." 

Just  then  they  approached  the  village,  and 
their  paths  diverged.  The  Squire  checked  his 
liorse  for  a  moment,  and  responded  in  a  kindly 
tone : 

"Well,  Mr.  Worthy,  these  are  troublesome 
questions.  I  am  right  tired  sometimes  of  seeing 
so  much  argument  and  controversy.  I  wish  we 
were  all  in  one  Church,  sure  enough,  although  I 
cannot  say  that  yours  or  mine  either  is  the  true 
one.     I  suppose  we  must  live  and  let  live.'" 

83 


28  WHY    can't   OUE   jrmiSTEES,    ETC. 

Good-bye  was  said,  and  tlie  conversation 
ended. 

And  now,  dear  reader,  whoever  you  may  be, 
will  you  not  grant  that  the  exclusiveness  of  the 
Church  is  not  caj^ricious  or  unkind  ? 

You  may  doubt  the  correctness  of  the  princi- 
ples we  lay  down,  or  the  accuracy  of  the  state- 
ments we  set  forth.  Yet,  surely,  it  must  be 
allowed  that  these  are  not  without  foundation  in 
truth  and  fact,  enough  to  exempt  us  from  the 
charge  of  caprice,  folly,  and  uncharitableness. 
At  least,  give  us  this  credit, — we  have  made  no 
new  regulations  to  cast  disrespect  upon  denomina- 
tions of  modern  origin.  There  is  no  recent  law 
forbidding  non-Episcopal  ministers  to  officiate  in 
the  Church.  In  this  matter  the  Church,  before 
the  Reformation,  and  since  that  time,  has  always 
uttered  the  same  voice.  At  least,  in  the  words 
of  the  good  old  Squire,  "  Let  us  live,  and  let 
live." 

84 


S^racts  for  iltissiouari)  tUc. 


THE   DOCTRINE  OF  THE  APOSTOLIC 

SUCCESSION 

A  WHOLESOME  DOCTRINE  AND  VERY  FULL  OF  COMFORT. 


Entered  according;  to  Act  of  Congress,  in  the  year  1859, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


THE  DOCTRINE  OF  APOSTOLIC  SUCCESSION, 

A  WHOLESOME  DOCTRINE,  AND  VERY  FULL  OF  COMFORT. 


In  every  well-ordered  community,  great  and 
small,  tliere  must  be  subordination  of  rank,  there 
must  be  some  legitimate  and  well-recognized  au- 
tliority.  The  Church  of  Christ  is  no  excej)tion 
to  this  general  statement. 

In  its  first  beginning,  our  Lord  himself  was 
its  earthly  Governor.  He  superintended  all  its 
affairs,  designated  its  teachers,  and  authorized  fit 
persons  to  share  His  earthly  ministry. 

When  He  was  about  to  ascend  into  heaven. 
He  left  not  His  Church  without  constitution, 
laws,  and  an  authorized  executive.  He  imposed 
the  two  Sacraments  as  of  perpetual  obligation  ; 
He  declared  the  terms  and  conditions  on  which 
men  might  become  citizens  of  His  kingdom ; 
and,  furthermore.  He  invested  certain  persons 
with  authority  to  govern  His  Church,  and  pro- 
vided  for   the   transmission   of   that    authority 


throuc^hout  all  time. 


87 


4  DOCTRKSTE    OF   APOSTOLIC   SUCCESSION. 

"  He  stood  and  said,  All  power  is  given  unto 
me  in  heaven  and  in  earth." 

Power  had  been  given  to  the  Son  of  man ;  He 
was  now  about  to  confer  power ;  not  all  His 
power,  but  such  part  of  it  as  could  be  intrusted 
to  sin-1)orn  mortals. 

His  Father  had  sent  Him ;  He  in  turn  sends 
the  apostles.  He  bade  them  go  preach  and  bap- 
tize. "  He  breathed  on  them  and  said,  Receive 
ye  the  Holy  Ghost."  He  gave  them  power  to 
remit  and  to  retain  sins ;  and  He  promised  to  be 
with  them  (surely  not  with  the  eleven  men,  for 
presently  they  all  fell  on  sleep ;  but  with  the 
apostles  of  all  ages)  always,  even  to  the  end  of 
the  world. 

These  apostles  were  the  chief  pastors  of  the 
Church.  Their  number  was  enlarged  by  the 
admission  of  Matthias,  of  Paul,  of  Barnabas,  and 
others.  Themselves  bishops  at  large  over  the 
whole  Church,  they  committed  the  office  of 
chief  pastor,  by  the  imposition  of  hands  on 
many  others.  When  the  Book  of  Revelation 
was  written,  the  seven  Churches  of  Asia  had 
each  its  apostle,  or  angel,  who  was  held  respon- 
sible for  the  whole  flock  committed  to  him.  In 
a  little  while  the  whole  Church  was  supplied 
with  such  rulers,  deriving  their  orders  from  the 
apostles,  but  modestly  preferring  to  be  called 

88 


DOCTRINE    OF   APOSTOLIC   SUCCESSION.  5 

bishops,  rather  than  to  adopt  the  earlier  title  of 
apostle  or  angel. 

And  so  from  apostle  to  angel,  and  angel  to 
Lishoj),  and  bishop  to  bishop,  our  Lord's  high 
commission  has  been  conveyed.  The  ministers 
of  the  Chm-ch  are  thus  descended  from  the 
apostles  by  an  unbroken  spiritual  lineage.  The 
gift  is  not  impaired  by  the  lapse  of  time,  and 
the  priest  of  God  has  a  visible  and  external 
authority  to  minister  the  Word  and  sacraments 
which  can  come  in  no  other  way  than  through 
this  apostolic  succession,  and  which  is  his  suffi- 
cient warrant  in  demanding  that  we  receive  him 
as  one  set  over  us  in  the  Lord. 

Such  is  the  doctrine  of  the  apostolic  succes- 
sion. 

Perchance  some  reader  may  glance  over  these 
pages  with  impatience.  He  has  no  patience 
with  this  and  the  like  discussions.  He  would 
fain  study  the  doctrines  of  justification  and  the 
atonement,  of  faith  and  repentance:  something 
which  bears  on  the  conversion  of  sinners,  which 
conduces  to  evangelical  piety.  What,  he  asks, 
is  the  practical  use  of  this  doctrine?  What 
profit  in  these  vexing  questions  about  orders  and 
Church  government  ? 

If  such  a  reader  will  follow  on  with  us,  we 
propose  to  accept  his  own  view  of  the  matter 

89 


6  DOCTKESTE   OF   APOSTOLIC   SUCCESSION. 

and  argue  from  it.  We  think  it  can  be  proven 
that  this  doctrine  is  wholesome  and  full  of  com- 
fort ;  that  it  involves  the  best  interests  of  reli- 
gion, and  that  it  cannot  be  rejected  by  any  one 
without  injury  and  loss. 

In  entering  upon  this  inquiry,  let  us  apply 
certain  tests  of  doctrine  to  which  no  manner  of 
exception  can  be  taken.  We  will  borrow  those 
by  which  a  good  man,  some  fifty  years  ago,  de- 
sired that  his  book  might  be  tried.  We  say, 
then,  of  this  doctrine,  as  he  said  of  his  book, 
"  Does  it  uniformly  tend 

To  Humble  the  Sinner  ? 
To  Exalt  the  Saviour  ? 
To  Promote  Holiness  ? 
If  in  one   single   instance  it  lose  sight  of  any 
of  these   points,  let  it  be  condemned  without 
mercy."* 

And  now  let  us.  ask, 

1.  Does  this  doctrine  humble  the  sinner? 

Nothing  so  much  humbles  the  sinner  as  the 
thought  that  his  reward  is  not  of  debt  but  of 
grace:  that  his  pardon  and  salvation  are  the 
free  and  undeserved  gifts  of  a  God  of  mercy. 

We  could  not  find  a  victim,  but  God  provided 
himself  a  Lamb  to  take  away  our  sins. 


*  Life  of  Simeon,  Ainer.  ed.,  p.  108, 
90 


DOCTllINE   OF   APOSTOLIC   SUCCESSION.  7 

We  have  not  turned  and  prepared  ourselves 
by  our  own  natural  strength  to  faith  and  calling 
upon  God:  the  first  motion  that  way  was  the 
doing  of  the  Holy  Spirit,  and  in  every  subse- 
quent effort  we  have  been  dependent  on  His 
help. 

Now  it  humbles  the  sinner,  deeply  humbles 
him,  to  consider  further,  that  the  Gospel  was 
brought  to  him,  not  sought  out  by  him.  He  did 
not  make  the  first  advances  towards  reconcilia- 
tion, but,  while  he  was  at  enmity  with  his  Maker, 
there  came  to  him  one  who  said,  and  truly  said, 
"  I  speak  not  in  my  own  name :  I  am  an  ambas- 
sador from  God,  formally  commissioned  to  make 
a  treaty  with  you.  It  is  as  though  God  did 
speak  by  my  mouth.  I  pray  you,  in  Christ's 
stead,  be  reconciled  to  God." 

Did  it  not  humble  Saul  of  Tarsus  to  know 
that  the  Lord  Jesus  Christ  himself  appeared  to 
him  in  the  way,  spake  to  him  in  the  Hebi'ew 
tongue,  and  called  him  by  his  name  ?  Did  it  not 
humble  Peter  to  know  that  an  angel  from  the 
throne  of  God  was  sent  to  open  his  prison  doors  ? 
And  shall  it  not  humble  us  to  think,  that  Al- 
mighty God,  not  content  with  uttering  general 
invitations  and  promises  to  all  men,  sends  a  spe- 
cial messenger,  an  honorable  messenger  ("  Touch 
not   mine    anointed    and    do    my   jirophets   no 

91 


8  DOCTRINE   OF    APOSTOLIC   SUCCESSION. 

liarm !"),  to  look  me  in  the  face,  to  "  tell  tlie  dis- 
ciples AND  Peter,"  to  assure  me  personally  and 
individually,  tliat  tlie  Lord  is  ready  to  take  me, 
even  we,  back  to  His  favor  ? 

The  writer  remembers  well  an  instance  where- 
in the  power  of  this  argument  was  fully  proven. 

A  sick  man,  and  surely  declining  to  the  grave, 
was  much  troubled  in  conscience.  His  Bible  for 
many  weeks  had  lain  at  hand,  and  often  he  asked 
to  hear  its  precious  words ;  he  prayed  much,  and 
seemed  dee2:)ly  to  repent ;  but  still,  merciful  as 
lie  believed  the  Saviour  to  be,  he  could  not  be- 
lieve that  the  mercy  was  for  him ;  he  could  not 
be  persuaded  to  renounce  all  his  guilty  doiibts, 
and  to  cast  himself  into  the  arms  of  Divine  com- 
passion. 

The  minister  had  counselled  much  and  en- 
treated often.  On  one  occasion,  after  they  had 
sat  in  silence  for  a  while,  the  minister  took  up 
the  Holy  Book  and  bade  the  sick  man  listen. 
Slowly  and  deliberately  he  read  that  portion  of 
the  8tli  chapter  of  Komans  which  begins  at  the 
31st  verse.  Grand  words  are  they  for  a  mortal 
to  speak  or  hear : 

"  I  am  persuaded  that  neither  death,  nor  life, 

nor  angels,  nor  principalities,  nor  powers,  nor 

things  present,  nor  things  to  come,  nor  height, 

nor  depth,  nor  any  other  creature,  shall  be  able 

92 


DOCTKINE    OF    APOSTOLIC    SUCCESSION.  9 

to  separate  us  from  the  love  of  God  wliicli  is  in 
Christ  Jesns  our  Lord." 

After  a  pause,  he  said, 

"  Woukl  you  like  to  be  thus  persuaded?" 

The  sick  man  answered  Avith  a  mournful  smile. 

"  And  you  must  be  thus  persuaded,"  pursued 
the  minister.  "  It  is  a  dishonor  to  Almighty 
God  not  to  believe  His  messas^e. 

"  It  is  time  that  you  should  come  to  a  conclu- 
sion. I  speak  now  with  authority,  and  not  as 
the  scribes.  I  am  an  ambassador  from  God, 
commissioned  from  above,  and  set  apart  to  this 
office  as  Aaron  was  to  his.  I  am  sent  by  divine 
appointment  to  your  bedside,  as  surely  as  God 
sent  Philip  to  the  Ethiopian.  You  have  heard 
my  message.     Hepent,  believe,  and  be  baptized. 

"  Now,  therefore,  advise  and  see  what  answer 
I  shall  return  to  Him  that  sent  me.  God  de- 
clares He  is  reconciled  to  you ;  will  you  agree 
to  be  reconciled  to  Him  ? 

"Furthermore,  I  am  empowered  not  only  to 
treat,  but  to  covenant  with  you.  As  a  priest  of 
the  living  God,  and  while  I  act  within  the  limits 
of  my  instructions,  that  which  I  loose  on  earth 
is  loosed  in  heaven. 

"  You  do  truly  repent  you  of  your  sins ;  you 
do  heartily  confess  your  ill  desert ;  you  do  de- 
spair of  safety  save  in  Christ ;  you  are  steadfast- 

93 


10  DOCTKINE    OF   APOSTOLIC   SUCCESSIOIS". 

ly  purposed  to  keep  His  laws.  Is  this  your  mind 
and  purpose,  as  God  kuowetli,  who  reads  the 
heart  ?" 

"  It  is,  it  is,"  replied  the  penitent. 

"  It  remains,  then,  for  you  to  surrender  your 
doubts  of  God's  mercy;  to  accept  frankly  His 
proffered  hand  of  reconciliation ;  to  give  your- 
self up  to  Him  in  a  formal  covenant.  This  is 
what  you  must  do  in  baptism;  and  while  you 
thus  do,  Christ  for  His  part,  through  me.  His  un- 
worthy but  authorized  representative,  does  pro- 
nounce and  convey  to  you,  solemnly,  formally, 
and  certainly,  the  assurance,  Go  in  peace,  thy 
sins  be  forgiven  thee !" 

The  next  day  the  sick  man  was  received  into 
the  ark  of  Christ's  Church. 

"  My  dear  friend,"  said  he,  "  I  thank  you.  I 
seem  to  know  more  of  the  love  of  Christ  that 
passeth  knowledge.  Blessed  Saviour !  not  satis- 
fied to  bestow  pardon  on  the  sinner  Avho  asks  it ; 
but  He  sends  me  such  a  message,  and  such  a  mes- 
senger, that  I  cannot  doubt  His  mercy  is  for 
me." 

It  is  by  heaping  benefits  upon  us  that  God 
crushes  our  pride  and  melts  our  obstinacy.  The 
penitent  is  humbled  by  the  thought  that,  vile  as 
he  is,  his  Father  is  willing  to  receive  him  back 
to  His  bosom.    But  lo !  while  he  hesitates,  there 

94 


DOCTIilNE    OF   APOSTOLIC   SUCCESSION.  11 

comes  a  special  messenger,  a  steward  iu  the 
house,  who  conveys  to  him  a  personal  invitation, 
and  a  special  promise  ! 

How  can  such  condescending  goodness  fail  to 
deepen  his  humility  and  to  excite  the  cry, 
"  What  is  man  that  Thou  art  mindful  of  him  V 

We  are  now  to  try  this  doctrine  by  another 
test. 

2.  Does  it  exalt  the  Saviour  ? 

It  may  be  that  some  mother  reads  this  tract. 
You  have  often  spoken  to  your  child  of  the  love 
of  the  Saviour.  At  what  point  did  your  narra- 
tive come  to  an  end  ? 

You  rehearsed  how  the  Son  of  God  was  born 
of  an  humble  virgin,  and  submitted  to  a  life  of 
poverty  and  pain  ;  that  He  suffered  on  the  cross 
for  us,  bearing  our  sins  in  His  own  body  on  the 
tree ;  that  He  rose  again  for  our  justification,  and 
ascended  into  heaven  ;  and  that  from  thence  He 
sent  the  Holy  Ghost  to  be  the  comforter  of  His 
people.  You  say  how  gracious  and  merciful  was 
He  in  all  this  !  And  how  thankful  should  we  be 
that  He  inspired  holy  men  to  write  all  these 
things  in  a  volume,  so  that  a  faithful  record 
might  come  to  us.    You  pause,  and  add  no  more. 

Listen,  while  a  Church  mother  prolongs  the 
story. 

"This  Ls  not  all.     Our  Master  did  not  leave 

95 


12  DOCTEINE   OF   APOSTOLIC    SUCCESSION. 

His  holy  doctrine  to  float  down  to  us  as  it  might; 
He  established  a  Church  to  keep  it,  and  convey 
it.  He  made  it  the  duty  of  certain  men  to 
preach  it  to  every  creature  under  heaven.  He 
gave  His  apostles  the  right  to  preach  and  baptize 
in  His  place ;  and  provided  that  they  should 
convey  the  same  right  to  others  ;  and  so  there  is 
a  long  line  of  ministers,  each  one  ordained  by 
Him  that  went  before,  until  the  Saviour  himself 
is  reached. 

"  AVhen  the  Saviour  was  in  the  world,  good 
people  were  not  satisfied  merely  to  hear  Him 
preach.  The  penitent  desired  to  hear  Him  say 
to  her,  for  herself,  thy  sins  are  forgiven.  The 
mother  desired  that  He  should  take  her  little 
child  in  His  arms,  and  bless  it. 

"  Now,  see  how  considerate  and  kind  the  Lord 
is  !  Besides  the  Holy  Bible,  we  have  holy  mes- 
sengers sent  to  us  from  God,  and  speaking  in  the 
name  of  Christ.  When  such  an  one  took  you  in 
baptism,  and  blessed  you,  it  was  through  Jesus 
Christ's  commission.  When  such  an  one  in  the 
Church  stands  up,  and  declares  and  pronounces 
pardon  to  all  who  truly  repent,  it  is  by  the  au- 
thority of  the  Lord  Jesus  Christ  that  the  absolu- 
tion is  pronounced.  Our  Saviour  came  to  seek 
as  well  as  to  save  ;  and  you  must  be  thankful  to 
Him  not  only  for  making  your  peace  with  God, 
96 


DOCTRINE   OF   APOSTOLIC    SUCCESSIOISr.  13 

but  for  seeking  you  by  His  minister,  and  adopt- 
ing you  into  His  family." 

Say,  would  not  such  a  lesson  sink  deep  into  a 
cliild's  heart,  and  enlarge  his  views  of  the 
Saviour's  boundless  and  considerate  mercy  ? 

And  when  to  all  this  is  added  some  account  of 
the  wonderful  pro\adences  by  which  the  Church 
has  been  sustained,  and  its  orders  perpetuated, 
in  spite  of  heresies  and  persecutions,  reverence 
and  gratitude  are  more  enhanced.  Pleasant  is  it 
to  read  the  record  of  sweet  woi'ds  that  were 
spoken  in  olden  times  to  men  of  a  generation 
past  and  gone;  but,  oh,  how  pleasant  to  hear 
them  addressed  to  me  myself,  by  one  who  speaks 
for  Christ ! 

Compare,  again,  the  opposing  doctrines  on  this 
subject. 

We  all  agree  that  Christ  himself  launched  the 
ship  upon  the  waters,  appointed  its  officers,  and 
laid  down  the  course  to  be  pursued.  But  pres- 
ently we  begin  to  differ. 

Some  of  us  are  bold  to  say,  that  although  the 
ship  has  been  tossed  upon  the  waves,  driven  of 
fierce  winds,  and  sometimes  almost  ready  to  sink, 
Christ  has  ever  watched  it  from  afar,  and,  in  its 
great  emergencies,  has  come  to  its  relief.  We 
say  its  timbers  are  all  staunch,  its  charts  are  not 
lost,  its  pilots  are  no  volunteers,  but  officers 
5  97 


14  DOCTKINE    OF   APOSTOLIC    SUCCESSION. 

cliosen  of  the  Lord,  We  fear  not  to  say  to 
drowning  men,  This  is  the  Lord's  own  ark ;  it 
has  ridden  out  every  storm  of  eighteen  centu- 
ries, and  shall  surely  reach  the  haven. 

Dear  reader,  what  do  you  "believe?  That 
''they  ran  the  ship  aground,  and  the  forepart 
stuck  fast  and  remained  unmoveable,  while  the 
hinder  part  was  broken  with  the  violence  of  the 
waves  ?"  and  that  "  the  rest,  some  on  boards,  and 
some  on  broken  pieces  of  the  ship  .  .  .  escaped 
safe  to  land?"  and  that  on  this  desert  island 
each  little  company  must  make  up  its  little  fire 
of  sticks,  and  provide  its  own  shelter  ? 

Can  you  reconcile  yourself  to  believe  that  the 
ship  in  which  the  apostles  and  early  Christians 
embarked  all  together,  has  sunk  like  lead  beneath 
the  waters,  and  that  our  hope  of  escape  is  in  such 
vessels  as  we  can  patch  up  out  of  its  fragments, 
or  in  some  ship  of  Alexandria  which  steers  on 
our  course  ? 

Surely  it  is  more  honorable  to  the  Saviour  to 
believe  that  we  have  now  a  Church,  not  merely 
like  that  which  he  established,  but  the  very  same 
Church;  and  that  the  gift  which  Timothy  received 
by  the  laying  on  of  the  hands  of  Paul,  did  not 
die  with  him,  l)ut  was  communicated  to  anothei', 
and  another,  and  another,  until  it  was  conferred 
by  dii'ect  succession  on  him  who  signs  the  cross 
98 


DOCTRINE    OF   APOSTOLIC   SUCCESSION.  15 

on  the  hrow  of  your  children,  and  who  extends 
to  you  the  bread  and  wine,  the  tokens  of  death- 
less love,  the  pledges  of  abiding  grace. 

There  is  still  another  test  by  which  we  have 
proposed  to  try  this  docti-ine : 

3.  Does  it  peo^iote  holiness  ? 

The  sanctity  of  God's  people  depends  very 
mnch  upon  the  zeal  and  fidelity  of  the  ministers 
who  are  entrusted  with  the  care  of  souls.  Their 
trumpet  must  give  no  uncertain  sound.  They 
must  "speak,  and  exhort,  and  reprove,  ivith  all 
author  if  I/.''''  If  they  assume  the  attitude  of  mere 
disputers,  and  volunteer  advisers,  their  words 
have  no  more  weight  than  those  of  any  private 
pei'sons ;  whereas,  a  just  realization  of  their  of- 
ficial character,  as  men  of  God,  prophets  of  the 
Most  High,  ambassadors  for  Christ,  imparts  to 
their  message  a  dignity  and  weight  which  else  it 
could  not  have.  The  minister  who  believes  in 
his  inmost  soul,  "My  doctrine  is  not  mine,  but 
His  that  sent  me ;"  who  views  his  office  as  a 
solemn  trust  confided  to  him  by  Christ  Himself, 
has  every  inducement  to  show  himself  "  dutiful 
and  thankful  unto  that  Lord,  who  has  placed  him 
in  so  high  a  dignity,"  and  may  well  be  "  bold  in 
God  to  speak  the  Gospel  of  God  with  much  con- 
tention." 

We  often  hear  ministers  who  have  not  this 

99 


16  DOCTRINE    OF    APOSTOLIC   SUCCESSION. 

succession  (and  wlio  indeed  believe  not  in  it) 
admonishing  their  hearers  that  the  message  is 
from  God.  They  rely  upon  an  inward  call  of 
the  Holy  Spirit,  as  giving  them  a  right  to  speak 
in  God's  behalf. 

Now  this  inward  call  is  something  that  cannot 
be  proven:  we  know  that  many  have  fixlsely 
pretended  to  it.  The  minister  who  puts  this 
forth  as  his  authority,  requires  of  the  people  to 
believe  two  things :  viz.,  that  he  is  sincere,  and 
that  he  is  not  mistaken. 

And,  again,  see  how  insecure  is  his  own  confi- 
dence !  To  be  called  to  an  office  is  one  thing ; 
to  be  endued  with  it  is  another.  How  can  the 
question  fail  sometimes  to  come  into  his  mind, 
Have  I  received  not  only  God's  call,  but  God's 
commission?  And  in  those  seasons  of  anxiety 
and  disquietude  which  happen  to  all  the  saints 
of  God,  when  they  fear  that  they  have  been 
mistaken  or  self-deceived,  where  is  the  warrant 
on  which  to  rely  in  appearing  before  sinful  men 
on  God's  behalf? 

Now  it  is  freely  granted  that  no  man  ought  to 
undertake  the  ministry,  or  can  hope  to  discharge 
its  sacred  functions  well  and  safely,  unless  he 
trusts  that  "  he  is  inwardly  moved  by  the  Holy 
Ghost  to  take  upon  him  this  office  and  ministra- 
tion  to   serve  God  for  the   promoting  of  His 

100 


DOCTRINE    OF    APOSTOLIC   SUCCESSION.  l7 

glory,  and  tlie  edifying  of  His  people ;"  but 
trusting  tliat  lie  has  been  thus  moved  by  the 
Holy  Ghost,  what  unsjoeakable  satisfaction  may 
he  find  in  the  thought  that  he  is  duly  invested 
with  Christ's  authority,  and  holds  a  staff  of  office 
transmitted  through  a  long  line  of  bishops  and 
apostles  from  Him  who  said  to  Peter,  "  Feed  my 
sheep." 

As  he  puts  on  his  sacred  vestment,  he  consid- 
ers— I  am  to  bless  the  people  in  God's  name,  not 
in  mine  own.  He  takes  a  little  babe  in  his  sur- 
pliced  arms,  and  while  he  feels  his  personal  un- 
worthiness  thus  to  embrace  Christ's  little  ones,  he 
reflects  that  this  sacrament — forasmuch  as  I  do  it 
not  in  my  own  name,  but  in  Christ's,  and  do  minis- 
ter it  by  His  commission  and  authority — is  effect- 
ual, and  the  grace  of  God's  gift  is  not  diminished 
by  my  unworthiness.  In  the  pulpit  he  may  be 
sorely  troubled  by  the  reflection,  "  Woe  is  me  ! 
for  I  am  a  man  of  unclean  lips,"  and  almost  re- 
pent the  temerity  which  led  him  to  undertake 
so  weighty  a  trust.  But  then  he  remembers  his 
commission,  "  Take  thou  authority  to  execute  the 
office  of  a  priest." 

His  office  is  one  which  cannot  be  assumed  or 
laid  aside  at  pleasure.  No  private  person  can 
perform  its  functions.  He  has  no  choice ;  neces- 
sity is  laid  upon  him  ;    woe  is  unto  him  if  he 

101 


18  DOCTKINE   OF   APOSTOLIC   SUCCESSION. 

preach  not  the  Gospel.     He  remembers  Christ's 

promise,  and,  it  may  be,  offers  his  silent  petition 

thus: 

"  O  holy  Jesus,  who  hast  purchased  to  Thyself  an  uni- 
versal Church,  and  hast  promised  to  be  with  the  Ministers 
of  Apostolic  Succession  to  the  end  of  the  world  ;  be  gra- 
ciously pleased  to  bless  the  ministry  and  service  of  him 
who  is  api^ointed  to  offer  the  sacrifices  of  prayer  and  praise 
to  Thee  in  this  house,  which  is  called  by  Thy  Name.  May 
the  words  of  his  mouth  and  the  meditation  of  his  heart  be 
always  acceptable  in  Thy  sight,  O  Lord,  our  strength  and 
our  Redeemei*.     Ameti.'*'' 

Ah,  then  !  when  his  sinful  self  is  forgotten, 
and  the  sense  of  a  divine  commission  thrills 
through  every  vein,  the  minister  rises  above  the 
natural  level  of  the  man ;  his  message,  else  cold 
and  feeble,  is  instinct  with  life  and  warmth,  and 
the  people  receive  it,  "  not  as  the  word  of  men, 
but  as  it  is  in  truth,  tlie  word  of  God,  which 
effectually  worketh"  in  tliem  that  believe. 

So  we  claim  that  the  doctrine  of  the  apostolic 
succession  tends  directly  to  create  a  just  sense  of 
responsibility  in  the  ministers  of  the  Church  ; 
it  quickens  their  zeal,  it  animates  their  hopes,  it 
allays  their  disquietude.  No  argument  is  needed 
to  prove  that  every  thing  which  promotes  the 
efficiency  of  the  clergy,  promotes  holiness  among 
the  people. 

But  this  is  not  all :  leaving  this  view  apart, 
102 


DOCTRINE    OF    APOSTOLIC    SUCCESSIOIST.  19 

we  claim  that  tlie  recognition  of  this  doctrine  is 
directly  promotive  of  holiness  in  individual  cases. 
See  how  it  fosters  the  Christian  graces  of  rever- 
ence and  obedience. 

It  promotes  reverence.  The  fear  of  God  is  the 
beginning  of  wisdom.  A  child  cannot  love  his 
father  or  profit  by  his  instructions,  unless  he 
holds  him  in  profound  veneration.  Even  thus 
we  may  search  the  world  over,  and  we  cannot 
find  a  well-proportioned,  lovely  Christian  charac- 
ter, unless  it  is  pervaded  by  sentiments  of  deep 
and  awful  reverence  for  God  and  all  things 
saci'ed. 

What  do  we  often  witness  in  worshipping  as- 
semblies ?  Men  walk  up  the  aisle  with  their 
hats  on ;  young  people  enter  as  they  would  go 
into  some  public  hall,  and  smile  and  whisper 
away  the  moments  before  service.  Only  when 
the  text  is  announced  does  the  business  of  the 
day  seem  to  have  been  begun.  The  minister 
hears  afterwards  that  "  he  made  a  right  good 
argument  to-day ;"  or  perhaps,  at  the  very  door, 
some  critic  tells  him,  "Brother,  I  do  not  agree 
with  you ;  you  did  not  put  that  matter  in  the 
right  point  of  view." 

Every  reader  knows  this  picture  is  true :  ir- 
reverence is  the  sin  of  our  age,  and  destroys  our 
people's   susceptibility  to   religious  impressions. 

103 


20  DOCTKINE   OF   APOSTOLIC   SUCCESSION. 

Persons  of  all  clenoniiiiations  complain  of  the 
disorder  and  annoyance  occasioned  by  thought- 
less and  ill-mannered  attendants. 

Now,  let  the  minister  and  his  people  accept 
the  doctrine  which  we  urge,  and  the  surest  rem- 
edy is  provided.  The  clergyman  himself  is  sol- 
emnized by  the  reflection  that  he  is  about  to  ex- 
ercise an  office  the  most  honorable  and  weighty, 
an  office  conveyed  to  him  from  Christ,  and 
higher  than  any  which  man  can  give.  Grave  is 
his  demeanor,  reverent  his  very  attitude,  sound 
is  his  speech.  In  such  a  man  you  will  discern 
no  levity,  no  trifling.  Fanciful  theories,  private 
opinions  will  not  form  the  staple  of  his  sermon. 
He  speaks  God's  Word,  simply,  earnestly,  and 
with  the  least  possible  mixture  of  human 
error. 

Where  this  is  so  the  people  cannot  fail  to 
catch  the  like  spirit,  for  reverence  is  contagious. 
The  Church  becomes  in  their  thought  a  holy 
place,  whither  God's  own  priest  summons  them 
to  assemble.  The  prayers  become  as  incense,  or 
as  an  evening  sacrifice,  holy  offerings  to  God; 
and  the  sermon  is  no  discourse  of  a  lecturer,  but 
a  message  from  God  through  a  chosen  servant. 
Who  does  not  know  that  he  would  be  a  holier 
man,  if,  when  he  goes  to  Church,  he  could  drive 
away  all  low  and  common  thoughts,  and  fully 
104 


DOCTRINE    OF   APOSTOLIC    SUCCESSION.  21 

realize  tins  is  God's  house  wherein  I  stand,  God's 
aniljassador  to  whom  I  listen,  God's  words  that 
fall  from  yonder  desk? 

And  next  we  mention  the  grace  of  ohedience. 

Our  Saviour  tells  us  that  we  must  "  hear  the 
Church."  He  solemnly  declared,  that  to  reject 
His  minister  is  to  reject  Himself.  A  spirit  of  re- 
spectful obedience  to  our  spiritual  pastors  is  an 
important  element  in  Christian  character.  In 
the  epistle  to  the  Hebrews  it  is  plainly  written, 
"  Ohey  them  tliat  have  the  rule  over  yoii^  and  suh- 
iiiit  yourselves^ 

Few  persons  are  mindful  of  this  duty.  The 
many  are  willing  for  the  minister  to  preach  to 
them,  but  they  deem  it  an  intrusion,  an  unwar- 
rantable liberty  for  him  to  do  more  than  preach 
in  general  terms.  Let  him,  in  private,  as  need 
shall  require  and  opportunity  shall  serve,  exhort 
and  comfort,  let  him  rebuke  and  admonish,  as  a 
father  doth  his  children,  and  he  will  mos^  likely 
be  blamed  for  exceeding  his  duty.  We  often 
hear  people  speak  lightly  of  being  "  turned  out 
of  the  Church :"  some  one  man  pronounced  an 
unfavorable  judgment,  and  some  other  man  can 
be  found  to  reverse  it.  Insubordination  in  the 
Church  leads  to  insubordination  in  the  State  and 
in  the  family.  The  fruits  of  it  are  visible  in  the 
thousands  of  rude,  ill-mannered,   ungodly  chil- 

5«  105 


9  0     - 


DOCTRINE   OF   APOSTOLIC   SUCCESSIOIST. 


dren  wlio  are  growing  up  under  the  very  sliadow 
of  our  churches. 

Now,  if  you  look  to  your  pastor  as  your  divine- 
ly api^ointed  guide  and  teacher,  responsible  for 
your  safety,  you  cannot  refuse  him  the  privilege 
of  counselling  you.  It  will  seem  as  natural  for 
him  to  say  "  that  is  not  a  right  temper  for  you 
to  indulge,"  as  for  your  physician  to  warn  you 
"  that  fever  must  not  be  permitted  to  I'un 
on." 

In  those  matters  which  he  has  a  right  to  de- 
cide, you  will  submit  cheerfully  as  to  just  au- 
thority ;  and  his  mere  advice  will  be  listened  to 
with  meekness  and  resj^ect,  although  he  may  fail 
to  convince  you. 

This  belief,  moreover,  strengthens  our  faith^ 
and  enlarges  cliarity.  It  forbids  us  to  think  of 
religion  as  an  unsettled  changing  thing,  on  wliich 
men  are  forever  making  experiments ;  or  that 
the  Church  which  we  love  is  confined  to  one 
congregation  or  to  one  small  sect. 

These  men,  we  are  reminded,  are  the  servants 
of  the  most  high  God ;  regular  descendants  and 
successors  of  the  apostolic  ministry.  Their  office 
is  not  new  or  self-undertaken.  Their  Gospel  is 
the  same  ancient  faith  once  delivered  to  the 
saints.  You  need  not  be  driven  about  by  every 
wind  of  doctrine.     This  faith  has  stood  so  long, 

106 


DOCTRINE   OF    APOSTOLIC    SUCCESSION.  23 

has  been  so  carefully  transmitted  that  you  may 
be  sure  of  its  truth. 

And  as  for  the  Church,  it  is  not  a  narrow, 
modern,  local  institution ;  nor  is  it  an  unreal,  in- 
visible castle  in  the  clouds.  It  is  one,  holy, 
catholic,  and  apostolic.  It  consists  of  all  the 
faithful,  in  all  times  and  countries,  who  have  ac- 
cepted the  ftiitli  of  God's  Word,  and  received 
the  sacraments  at  the  hands  of  Ilis  lawful  min- 
isters. 

This  bond  of  fellowship  as  members  of  God's 
one  own  Chui-ch  tends  to  di'aw  us  more  nearly 
together ;  each  holy  martyr  becomes,  as  it  were, 
of  kin  to  us,  and  the  missionary  beyond  the  sea, 
and  his  convert  from  heathenism,  are  onr  own 
brethren. 

As  for  those  who  reject  this  ministry,  we  do 
not  surrender  our  Christian  love  and  sympathy 
for  them.  We  do  not  cease  to  admire  their 
goodness  and  to  praise  their  good  deeds.  _  The 
Samaritan  of  old  was  more  merciful  than  the 
mitred  priest  whose  just  authority  he  denied. 
We  find  in  this  doctrine  nothing  to  excite  bitter- 
ness or  unkindness  towards  good  people  of  every 
name.  But  it  causes  an  element  of  gentleness 
and  pity  to  mingle  with  our  love.  We  are 
sorry,  not  angry,  that,  in  rejecting  this  great 
doctrine,  they  have  deprived  themselves  of  so 

107 


24  DOCTEE^E    OF   APOSTOLIC    SUCCESSION. 

mucli  comfort,  and  tlieir  faith  of  sucli  sure  safe- 
guards. 

We  claim,  tlien,  that  the  doctrine  of  apostolic 
succession  is  a  beautiful  sujiplement  to  that  great 
doctrine  of  justification  by  faith  only.  Append- 
ed to  the  latter,  it  is  wholesome  and  very  full  of 
comfort.  It  humbles  the  sinner,  it  exalts  the 
Sa\aour,  it  promotes,  holiness. 

To  all  this  it  may  be  replied,  that  there  is  an 
insuperable  difficulty  in  the  way  of  receiving 
this  doctrine.  However  beautiful  may  be  the 
theory,  the  fact  of  this  succession  cannot  be 
l)roven.  So  many  links  intervene  between  the 
days  of  the  apostles  and  our  own  (it  is  said),  and 
a  large  part  of  the  Church's  history  is  so  imj^er- 
fectly  written,  that  we  are  unable  to  produce  a 
perfect  list  of  bishops,  each  one  of  whom  was 
consecrated  by  his  predecessor.  How  do  ive  hiow 
hut  that  the  succession  may  have  heen  J^hen  ? 

We  will  ask  the  reader  to  pause  for  a  moment, 
and  Teaving  our  immediate  subject  out  of  view, 
to  estimate  the  exact  value  of  this  argument 
for  disbelieving  any  commonly  received  truth. 
"  How  do  I  know  but  that  it  may  have  happened 
thus  and  so?" 

I  knew  a  lad  who  had  been  piously  nurtured, 
and  into  whose  mind  a  doubt  concerning  the 
truth  of  the  Bi])le  had  never  insinuated  itself. 

108 


DOCTRINE    OF   ArOSTOLIC    SUCCESSION.  25 

He  fell  into  the  company  of  certain  smart  skep- 
tics, older  than  himself,  who  took  a  pleasure  in 
tlisturbing  his  quiet  faith.  And  so  this  thought 
came  into  his  mind.  He  fought  and  prayed 
against  it  manfully.  You  may  think  him  very 
silly,  but  it  haunted  him  like  an  evil  spirit  for 
years.     The  thought  was  this : 

This  Bible  is  eighteen  hundred  years  old ; — 
it  has  been  copied  over  and  over  again ; — priests 
and  monks  had  exclusive  possession  of  it  in  the 
dark  ages ; — how  do  I  know  that  it  is  the  same 
book?  May  not  omissions,  changes,  and  addi- 
tions have  been  made  sufficient  to  alter  its  whole 
character  ? 

The  thought  seemed  to  him  to  be  a  very 
wicked  one ;  and  he  was  ashamed  to  tell  any- 
body of  it.  For  several  years  it  disturbed  him 
whenever  he  opened  the  Bible. 

He  was  relieved  of  it  in  this  wise.  He  came 
to  study  Butler's  Analogy,  and  found  there  this 
sentence : 

"  There  is  in  every  case  a  probability,  that 
all  things  will  continue  as  we  experience 
they  are,  in  all  respects,  except  those  in 
w^iich  we  have  some  reason  to  think  they 
avill  be  altered."* 


Butler's  Analogy,  chap.  i.  §  ii. 

109 


26  DOCTRINE    OF   APOSTOLIC   SUCCESSIOlSr. 

It  was  oiil}^  after  I'epeated  reading  that  lie 
took  in  the  meaning  of  this  sentence.  This  illus- 
tration was  suggested  to  him: 

You  do  not  find  it  difiicult  to  believe  that  the 
sun  has  risen  each  morning  in  the  east,  and  set 
each  evening  in  the  west,  with  regularity  and 
precision,  filling  its  round  in  twenty-four  hours. 
You  have  not  a  doubt  of  it,  except  on  that  one 
day  when  Joshua  bade  it  stand  still. 

Suppose  some  one  should  say  that  in  the  four 
thousand  years  past,  it  "tnay  have  been  otherwise. 
You  answer,  the  sun  now  rises  in  the  east ;  a 
thousand  writers  say  that  in  their  days  he  did 
the  same.  It  is  superfluous  to  imagine,  in  the 
absence  of  all  proof,  that  on  some  unknown  oc- 
casion it  may  have  been  different.  We  all  believe 
that  the  day  has  invariably  been  twenty-four 
hours  long,  except  on  the  one  occasion  alluded  to  ; 
and  there  we  have  a  reason  to  believe  the  con- 
trary— viz.,  the  sacred  record  of  an  exception. 

By  and  by  he  found  in  other  books  this  prin- 
ciple applied  to  the  integrity  of  the  Holy  Bible. 
Grant  that  liberties  may  have  been  taken  with 
the  sacred  text.  The  infidel  may  imagine  any 
thing  he  chooses.  To  his  mere  surmise  we  op- 
pose the  plain,  simple  fact,  that  learned  persons, 
who  have  made  this  point  their  study,  declare  all 
such  surmises  to  be  groundless;  they  say  that 
liu 


DOCTEINE    OF    APOSTOLIC    SUCCESSION.,  27 

tliere  is  no  reason  to  think  that  our  copies  of  tlie 
Bible  vary  essentially  from  those  which  the  early 
Christians  held  in  their  hands. 

Apply  the  same  principle  to  common  life. 
Yon  have  an  ■acquaintance  of  many  years  stand- 
ing, and  otlier  persons,  known  to  you,  have  known 
him  from  childhood.  These  say  he  is  a  man  of 
integrity;  yon  have  seen  him  conduct  himself 
habitually  and  invariably  as  a  scrupulously  hon- 
oral)le  man.  AVould  it  be  right  for  you  to  dis- 
trust him,  because,  forsooth,  in  some  instance, 
unknown  to  you,  he  may  have  played  the  rogue  ? 
We  conclude,  then,  in  any  given,  settled  course  of 
things,  it  is  frivolous  to  object,  "  tJds  or  tliat  may 
have  liapjyened^''  unless  there  is  probable  reason 
to  think  that  tliis  or  that  has  hafpiwned. 

To  return  to  the  apostolic  succession. 

In  the  early  history  of  the  Church  we  read 
that  the  apostles  ordained  bishops  as  their  suc- 
cessoi's  and  set  them  over  various  churches. 

Eusebius  gives  us  the  lists  of  succession,  in 
various  cities,  from  the  apostles  down  to  the 
year  305. 

In  his  day,  and  until  the  Reformation,  the  law 
and  the  custom  of  Christendom  were  uniform 
and  invariable. 

Open  the  Church  history  at  random,  in  every 
age,  in  eveiy  country,  you  will  find  the  same 

111 


ii8  DOCTRINE    OF   APOSTOLIC   SUCCESSION. 

custom  prevailing,  of  one  bishop  conveying 
orders  to  another.  There  is  no  trace  of  any  op- 
posite practice:  all  the  canons  of  the  ancient 
councils  imply  that  this  was  the  received  law  and 
custom. 

Is  not  this  evidence  of  uninterrupted  custom 
the  most  that  a  reasonable  man  can  ask  ?  Ai'e 
Ave  to  suppose,  without  so  much  as  a  tradition  to 
that  effect,  that  men  would,  without  rhyme  or 
reason,  innovate  on  the  well-established  order  of 
things  ?  Men  do  not  act  without  motives ;  and 
a  bad  man  would  have  no  motive  to  deceive  in 
this  instance.  If  he  desired  the  office  of  a  bishop 
from  selfish  motives,  his  own  self-interest  would 
prompt  him  to  avoid  any  flaw  or  error  in  the 
conveyance  of  that  dignity. 

Believe  the  fact  of  an  uninterrupted  succes- 
sion of  bishops.  It  is  the  great  fact  that  per- 
vades all  Church  history,  and  there  is  no  reason 
at  all  to  believe  the  contrary.  When  Christian 
people,  forsaking  the  appeal  to  facts,  begin  to 
argu(}  that  this  or  that  may  have  happened,  they 
little  think  how  a  like  objection  may  be  urged 
with  equal  force  against  the  whole  Christian  sys- 
tem and  revelation. 

In  conclusion,  then,  dear  reader,  of  nothing 
are  we  so  incredulous  as  of  the  love  of  God  to 
sinnei's.     We,  who  profess  to  believe  in  the  cross 

112 


POGTRTNE    OF    AT'OSTOLIC   SUCCESSION.  29 

of  Christ,  tlie  utmost  proof  of  it,  do  still  stagger 
tlirongh  unbelief,  when  we  are  reminded  of  some 
fidditional  display  of  the  Divine  mercy. 

You  believe  that  God  spared  not  His  own 
Son,  but  freely  gave  Him  up  for  us  all.  Can 
you  not  believe,  also,  that  the  gates  of  hell  have 
not  prevailed  against  the  Church,  and  that  to  us, 
no  less  than  to  men  of  the  olden  time,  Christ 
gives  apostles,  prophets,  and  teachers,  whose 
office  is  divine,  whose  commission  is  from  on 
high  ? 

In  your  day  of  trouble,  read  your  Bible,  pray 
to  your  Father  in  secret,  call  for  sympathizing 
friends  to  weep  with  you.  There  is  comfort  in 
all  these. 

And  then  send  for  the  Man  of  God,  and  bid 
him  speak  with  authority.  Ask  him  for  a  word 
from  the  Lord  ;  and  you  shall  know  for  yourself 
that  God's  word  is  most  full  of  comfort  when 
spoken  by  God's  own  minister. 


113 


©racts  for  ilttGsionani  11gc» 

No.  5. 


OUR  LORD  IN  SIMON'S  HOUSE; 


OR,  WHAT  THE  CHURCH  DEMANDS  FOR  ADMISSION  TO  THE 
SACRAMENTS. 


Entered  according  to  Act  of  Congress,  in  the  year  1S59, 

By  DANIEL  DANA,  Jb., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Soutliem 

District  of  New  York. 


OUR  LORD  IN  SIMON'S  HOUSE. 


"  TJiis  man.,  if  he  were  aprojphet,  would  have  known 
who  and  what  manner  of  woman  this  is  that  touch- 
eth  him  /  for  she  is  a  sinner.'''' — Luke  vii.  39. 

Iisr  order  to  realize  the  transaction  that  occur- 
red in  the  house  of  Simon  the  Pharisee,  we  have 
need  to  bear  in  mind  several  peculiarities  of 
Eastern  life.  Thus,  men  wore  sandals  instead  of 
shoes ;  these  were  laid  aside  at  the  door  of  a 
house,  and  the  guest  was  offered  water  to  bathe 
his  feet.  Moreover,  it  was  the  custom  to  recline 
instead  of  sitting  at  table ;  so  that  the  feet  could 
be  readily  apj^roached  by  a  servant.  And  yet 
again,  unguents  and  perfumes  were  in  con- 
stant ■  use,  and  at  costly  entertainments  were 
poured  upon  the  heads  and  beards  of  the  com- 
pany. 

Our  Lord  had  accepted  the  somewhat  churlish 
hospitality  of  Simon  the  Pharisee.  He  entered, 
but  did  not  receive  the  usual  welcome  of  a  kiss, 
or  the  common  courtesy  of  water  for  his  feet; 

117 


4  OUR   LORD   IN   SIJIOn's   HOUSE. 

and  thus  took  liis  place  at  tlie  table  an  unlionored 
guest. 

But  presently  a  timid  stranger  joined  tlie 
company.  "  Behold,  a  woman  in  the  city,  which 
was  a  sinner,  when  she  knew  that  Jesus  sat  at 
meat  in  the  Pharisee's  house,  l^rought  an  alabas- 
ter box  of  ointment,  and  stood  at  His  feet  behind 
Him  weeping,  and  began  to  wash  His  feet  with 
tears,  and  did  wipe  them  with  the  hairs  of  her 
head,  and  kissed  His  feet,  and  anointed  them  with 
ointment." 

No  words  were  spoken.  Sometimes  the  heart 
is  so  full  that  no  words  are  adequate  to  express 
its  emotions  ;  and  its  stoiy  can  best  be  told  by  a 
silent  tear,  or  a  lowly  gesture. 

But  could  any  one,  think  you,  look  without 
sympathy  on  this  scene,  and  not  feel  pity  for  her 
who  so  mutely  and  humbly  expressed  her  peni- 
tence and  her  faith  ?  Could  any  one  look  on, 
and  find  matter  for  cavil,  censure,  scorn  ? 

Yes :  the  Pharisee  saw  it  all  with  feelings  of 
contempt.  This  man  a  prophet  ?  If  he  were  a 
pro2:>het,  he  would  have  known  who  and  what 
manner  of  woman  this  is  that  toucheth  him ;  for 
she  is  a  sinner. 

In  his  view,  our  Lord  compromised  Himself  by 
accepting  the  lioinage  of  one  whom  He  should 
rather  spurn  from  Him.     He  was  breaking  down 

118 


ouK  LORD  IN  Simon's  house.  5 

tliose  bari'iers  between  vice  and  virtue,  which  ai-e 
necessary  in  every  well-ordered  society.  He 
suffered  this  woman  to  touch  Him,  and  she  a 
sinner.  True,  she  was  a  sinner:  but  one  thing 
Simon  overlooked ;  she  was  a  contrite  sinner. 
And  that  circumstance  gave  character  to  the 
Avhole  transaction. 

We  ask  you  now,  then,  to  note  well  this  fact, 
that  our  Lord  Jesus  Christ,  holy  and  truthful  as 
He  was,  fell  under  the  grave  suspicion  of  being 
deficient  in  religious  strictness ;  of  being  too  ac- 
cessible to  sinful  people ;  of  giving  encourage- 
ment to  those  whom  He  ought  to  frown  upon  and 
repel.  The  case  before  us  is  not  a  solitary  in- 
stance ;  again  and  again  did  our  Lord  oppose 
certain  prescriptive  notions  and  customs,  very 
dear  to  the  men  of  His  day,  and  give  occasion 
for  them  to  say,  "  this  man  keepeth  not  the  law," 
"  this  man  receiveth  sinners  and  eateth  with 
them."  Some  even  called  Him  "  a  gluttonous 
man  and  a  winebibber,  a  friend  of  publicans  and 
sinners." 

Now,  bearing  this  well  in  our  minds,  it  need 
excite  no  surprise,  if,  at  subsequent  periods  of 
the  world's  history,  those  who  hold  our  Lord's 
doctrine,  and  strive  to  pattern  after  His  example, 
become  exposed  to  like  suspicion ;  for  in  every 
age  there  are  certain  religious  conventionalities 

119 


6  OUR  LORD  IN  Simon's  house. 

wliich  are  apt  to  be  made  tlie  touchstone  of 
vital  godliness,  and  if  we  seem  to  regard  these 
as  of  minor  importance,  we  are  in  danger 
of  being  considered  lukewarm,  unevangelical, 
having  the  form  of  godliness  with  none  of  its 
power. 

As  members  of  the  Protestant  Episcopal 
Church,  we  must  be  aware  that  such  imputations 
are  cast  upon  us.  The  Church  "is  suspected  of 
making  too  little  of  heart-religion ;  of  receiving 
members  without  the  necessary  qualifications; 
or,  to  state  the  matter  in  popular  form,  it  is  said, 
"Any  one  that  chooses  can  join  the  Episcopal 
Church."  "You  receive  people  who  have  not 
professed  ;  who  are  not  converted  ;  who  are  not 
satisfied ;  who  are  only  trying  to  be  Christians, 
and  as  yet  are  not  Christians." 

We  hear  these  things  once  and  again,  from 
persons  whom  neither  in  charity  nor  in  justice 
would  we  class  with  Simon  the  Pharisee  ;  persons 
whose  good  opinion  we  value,  whose  censure  we 
deprecate :  perhaps  they  are  kind  enough  to  say 
that  in  the  immediate  locality  of  the  discussion, 
the  instructions  of  the  pulpit  are  distinct  and 
tolerably  evangelical,  and  the  individual  congre- 
gation, at  least,  not  entirely  without  evidences  of 
earnest-minded  piety.  But  they  are  very  sure 
these  grave  faults  belong  to  the  system,  although 

120 


OUR  LORD  IN  Simon's  house.  Y 

under  peculiar  circumstances  tliey  may  not  be  so 
apparent. 

We  have  therefore  deemed  it  expedient  to  set 
forth  a  plain  account  of  the  qualifications  neces- 
sary for  admission  to  the  sacraments  of  the 
Church ;  and  because  we  claim  no  exemption  for 
ourselves,  but  are  willing  to  sink  or  swim  with 
the  Church  and  her  teachings,  let  us  distinctly 
disavow  any  private  views  or  opinions.  You 
hold  in  your  hands  a  volume  where  the  mind  of 
the  Church  is  plainly  set  forth.  For  every 
thing  that  is  in  that  Prayer-book  the  Church  is 
responsible.  You  have  it  in  your  power  to  judge 
whether  we  misrepresent  her  teachings  in  any 
way ;  and  more  than  this — whether  the  practice 
of  ministers  is  conformed  to  those  laws  which 
they  are  most  solemnly  pledged  to  carry  out. 

With  a  little  inquiry,  each  one  of  you  will  be 
fully  competent  to  answer  any  questions  which 
may  be  addressed  you  touching  this  matter ; 
and  we  do  not  fear  to  affirm  that  a  careful  scru- 
tiny will  enhance  your  reverence  for  the  Church, 
and  satisfy  you  that  she  has  patterned  most 
strictly  after  the  example  and  teachings  of  her 
Lord,  rebuking  as  He  rebuked,  and  encouraging 
such  persons  as  He  was  wont  to  encourage. 

In  speaking  of  the  qualifications  for  Church- 
membership,  we  must  premise  that  we  do  not 

6  121 


8  OUR  LORD  IN  Simon's  house. 

include  the  case  of  those  who  come  to  the  Com- 
munion by  a  certain  courtesy.  Thus,  if  among 
the  communicants,  one  present  himself  who  is  a 
stranger,  we  take  it  for  granted  that  every  thing 
is  riofht :  otherwise  we  could  exercise  our  reli- 
gious  rights  only  at  home  ;  whereas,  as  members 
of  the  Catholic  Church,  we  carry  those  rights 
with  us  wherever  we  go.  But  if  this  stranger 
become  a  regular  attendant  at  any  church,  the 
minister,  in  order  to  protect  himself,  has  the 
right  to  use  his  discretion.  According  to  Canon 
XIIL,  of  1853,  he  may  demand  of  such  person  a 
certificate  from  the  Rector  or  Warden  of  the 
parish  he  has  left,  that  he  is  a  communicant  in 
good  standing,  and  is  not  required  to  administer 
the  Communion  to  one  who  fails  to  produce  such 
a  certificate. 

It  is  very  seldom  necessary  to  enforce  this  rule, 
but  it  can  be  enforced.  Should  some  one  come 
to  sojourn  among  us,  claiming  the  privileges  of 
the  Church,  and  yet  so  conducting  himself  as  to 
bring  scandal  upon  it,  the  minister  has  the  legal 
right  to  protect  the  Church  from  this  evil. 

We  limit  ourselves,  then,  to  the  case  of  those 
in  our  own  concrreGfations  who  desire  admission 
to  Baptism,  Confirmation,  or  Communion. 

1.  No  man  who  is  living  in  malice^  envy^  or  cmy 
open  sin^  is  permitted  to  come  to  the  Sacraments. 

122 


9 

The  language  of  the  Church  is  plain  and  in- 
disputable. In  the  Communion  Service  you  will 
find  an  exhortation  to  be  used  by  the  minister, 
when  he  gives  warning  for  the  celebration  of 
the  Holy  Communion.  He  is  made  to  tell  the 
people,  ^^  If  ye  sliall  'perceive  your  offences  to 
he  such  as  are  not  only  against  God  hut  also 
against  your  neiglihors^  then  ye  shall  reconcile 
yourselves  unto  them  •  heing  ready  to  mahe  resti- 
tution and  satisfaction  according  to  the  uttermost 
of  your  powers^  for  all  injuries  and  wrongs  done 
hy  you  to  any  other  •  and  heing  likewise  ready  to 
forgive  others  who  have  offended  you^  as  ye  loould 
have  forgiveness  of  your  off'ences  at  GocVs  hand : 
for^  otherwise^  the  receiving  of  the  Holy  Commun- 
ion doth  nothing  else  hut  increase  your  condeni- 
luitiony 

And  then  follows  a  solemn  warning : 

"  Therefore^  if  any  of  you  he  a  hlasphemer  of 

God^  an  hinderer  or  slanderer  of  His  Word,  an 

adulterer,  or  he  in  malice  or  envy,  or  in  any  other 

grievous  crime,  repent  ye  of  your  sijsts,  or  else 

COME  NOT  TO  THAT  HoLY  TaBLE." 

The  Church  teaches,  in  Art.  XXIX.,  that  all 
such  persons,  "  cdtliongh  they  do  carnally  and  vis- 
ihly  ^j»/'€t96'  tvitli  their  teeth  (as  Saint  Augustine 
saith)  the  Sacra/ment  of  the  Body  and  Blood  of 
Christ;  yet,  i7i  no   wise,  are  they  partahers  of 

123 


10  OUR  LORD  IN  Simon's  house. 

Christy  hilt  ratliei\  to  their  condemnation^  do  eat 
and  drinlc  the  sign  or  sacrament  of  so  great  a 
tiling^ 

Nor  is  the  Cliurcli  content  with  merely  making 
proclamation.  She  holds  her  ministers  responsi- 
ble for  the  character  of  all  avIio  frequent  the 
Sacrament.  She  gives  them  ample  powers  to 
vindicate  her  j)urity,  and  makes  it  their  impera- 
tive duty  so  to  do. 

If  you  will  turn  to  the  very  beginning  of  the 
Communion  Office,  you  will  find  it  there  written 
as  follows : 

^  If  amowj  those  who  come  to  he  ^;a?'taA:ers  of  the  Holy 
Communion,  the  Minister  shall  know  any  to  he  an  open 
and  notorious  evil  liver,  or  to  have  done  any  wrong  to  his 
neighbors  by  loord  or  deed,  so  that  the  Congregation  he 
thereby  offended  ;  he  shall  advertise  him  that  he  presume 
not  to  come  to  the  Lord's  Table,  until  he  have  openly  de- 
clared himself  to  have  truly  rejyented  and  amended  his 

former  evil  life,  that  the  Congregation  may  thereby  be  sat- 
isfied ;  and  that  he  hath  recompensed  the  parties  to  whom 
he  hath  done  wrong  ;  or  at  least  declare  himself  to  be  in 

full  purpose  so  to  do,  as  soon  as  he  conveniently  may. 

^  The  sa7ne  order  shall  the  Minister  use  with  those,  betwixt 
whom  he  jyerceiveth  malice  and  hatred  to  reign  ;  not  suf- 
fering them  to  be  partakers  of  the  Lord^s  Table,  until  he 
know  them  to  be  reconciled.  And  if  one  of  the  parties  so 
at  variance,  be  content  to  forgive  from  the  bottom  of  his 
heart  all  that  the  other  Itath  trespassed  against  him,  and 
to  make  amends  for  that  tvherein  he  himself  hath  offended  ; 
124 


11 


and  the  other  party  will  not  he  persuaded  to  a'  goodly 
unity,  but  remain  still  in  his  frowardness  and  malice  ;  the 
Minister  in  that  case  oiujht  to  admit  the  penitent  2^ci'Son 
to  the  Holy  Communion,  and  not  him  that  is  obstinate : 
Provided  that  every  Minister  so  repelling  any,  as  is  herein 
specified,  shall  be  obliged  to  give  an  account  of  the  same  to 
the  Ordinary  as  soon  as  conveniently  may  be. 

You  observe  that  a  riglit  of  appeal  is  here  given 
to  the  Ordinary  or  Bishop,  lest  ministerial  au- 
thority should  be  controlled  in  its  exercise  by 
any  personal  unkiudness. 

The  law  is  plain :  no  malicious  or  envious  per- 
son, no  unclean  livei",  is  permitted  access  to  the 
Holy  Table,  without  repentance,  reparation,  res- 
titution, and  amendment.  And  this  law  is  not  a 
dead  letter,  buried  in  some  old  statute-book,  but 
is  printed  where  every  man  can  see  it ;  is  openly 
and  solemnly  read  from  the  chancel  where  all 
must  hear  it;  is  committed  absolutely  to  the 
minister  to  be  enforced. 

It  may  be  that  hypocrites  kneel  at  the  altar, 
and  a  Judas  comes  to  the  feast ;  it  may  be  that 
some  commune,  whose  hearts  are  full  of  malice 
and  whose  lives  are  wicked  and  immoral.  For 
a  man  may  hide  his  wickedness  from  his  pastor's 
knowledge,  and  so,  industriously  increase  his 
condemnation  while  we  think  to  promote  his 
safety.      It   may   be   that   individual   ministers 

125 


12 

have  not  the  firmness  to  do  their  duty,  or  the 
boldness  to  claim  and  exercise  their  just  rights, 
regardless  of  consequences.  But  let  these  bear 
the  blame.  The  Church  herself  is  guiltless :  her 
voice  gives  no  uncertain  sound.  She  says  dis- 
tinctly, that  no  matter  what  a  man's  other  quali- 
fications may  be,  unless  he  reforms  his  life,  recon- 
ciles himself  to  enemies,  repairs  injuries,  and  re- 
stores what  he  has  unjustly  gotten,  he  must  not, 
he  shall  not,  be  received  among  her  children. 

2.  Persons  are  not  admitted  to  the  sabred  or- 
dinances of  religion  tliouglitlessly  and  witltout  a 
proper  examination. 

It  is  not  enough,  according  to  the  laws  of  the 
Church,  that  the  applicant  for  admission  to  her 
privileges  be  simply  reputable  in  his  deportment. 
Let  us  follow  out  this  matter  in  order. 

We  will  supj^ose  a  man  of  adult  years  desires 
to  be  baptized.  The  first  rubric  in  the  Ofiice  of 
Adult  Ba^Dtism  prescribes  what  course  is  to  be 
pursued. 

^  When  any  such  Persons  as  are  of  Hiper  Years  are  to  be 
baptized,  timely  notice  shall  be  given  to  the  Minister  ;  so 
that  due  care  may  be  taken  for  their  examination,  whether 
they  be  s^ifficiently  instructed  in  the  principles  of  the  Chris- 
tian Religion  ;  and  that  they  may  be  exhorted  to  prepare 
themselves,  with  prayers  and  fasting,  for  the  receiving  of 
this  Holy  Sacrament. 

^  And  if  they  shall  be  found  fit,  then  the  Godfathers  and 
126 


OUR   LORD    IN   SBION's    HOUSE.  13 

Godmothers  [the  People  being  assembled  upon  the  Sunday, 
Holy  Day^  ur  Prayer  Day  appointed)  shall  be  ready  to 
present  them  at  the  Font,  immediately  after  the  Second 
Lesson,  either  at  Mornlny  or  Evening  Prayer,  as  the 
Minister,  in  his  discretion,  shall  think  Jit. 
^  And  standing  there,  the  Minister  shall  ask;  Whether  any 
of  the  Persons  here  j^resented  be  baptized  or  no  ?  If  they 
answer  No  ;   then  shall  the  Minister  say  thus  : 

So  far  froQi  any  encouragemeut  being  given  to 
precipitation,  you  observe,  timely  notice  is  re- 
quired :  the  danger  of  haste  and  thoughtlessness 
is  guarded  against,  by  requiring  of  the  candidate 
to  pre2:)are  himself  with  prayers  and  fasting ;  the 
minister  is  to  examine  him,  and  to  proceed  with 
the  baptism  only  if  he  "  be  found  fit." 

All  baptized  persons,  whether  they  have  re- 
ceived that  benefit  in  infancy  or  in  age,  are  ex- 
pected to  be  confirmed  by  the  Bishop.  And 
here  again  we  find  a  barrier :  none  can  be  con- 
firmed except  they  be  presented  by  their  minis- 
ter. He  must  pronounce  them,  to  the  best  of 
his  judgment,  fit  to  be  confirmed ;  and  include 
their  names  in  a  list  delivered  to  the  Bishop. 
The  law  upon  this  matter  may  be  found  at  the 
end  of  the  Catechism. 

The  Minister  of  every  Parish  shall  diligently  up)on  Sun- 
days  and  Holy  Days,  or  on  some  other  convenient  occa- 
sions, openly  in  the  Church,  instruct  or  examine  so  many 

127 


14  OUR    LORD    IN   SITWON's    HOUSE. 

Children  of  his  Parish,  sent  unto  him,  as  he  shall  think 
convenient,  in  some  part  of  this  Catechism. 

^  And  all  Fathers,  Mothers,  Masters,  and  Mistresses  shall 
cause  their  Children,  Servants,  and  Apjjrentices,  who  have 
not  learned  their  Catechism,  to  come  to  the  Church  at  the 
time  appointed,  and  obediently  to  hear,  and  to  be  ordered 
by  the  Minister,  until  such  time  as  they  have  learned  all 
that  there  is  here  appointed  for  them  to  learn. 

•([  So  soon  as  Children  are  come  to  a  comjjetent  age,  and  can 
say  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Command- 
ments, and  can  answer  to  the  other  questions  of  this  short 
Catechism,  they  shall  he  brought  to  the  Bishop. 

And  whensoever  the  Bishop  shall  give  knowledge  for 
Children  to  be  brought  unto  him  for  their  Confirmation^ 
the  Minister  of  every  Parish  shall  either  bring,  or  send  in 
writing,  ivith  his  hand  subscribed  thereunto,  the  Names 
of  all  such  Persons  within  his  Parish,  as  he  shall  think 
fit  to  be  'presented  to  the  Bishop  to  be  confirmed. 

And  again,  at  tlie  end  of  tlie  Confirmation  Ser- 
vice, we  find  it  ordered  thus : 

^  And  there  shall  none  be  admitted  to  the  Holy  Communion, 
until  such  time  as  he  be  confirmed,  or  be  ready  and  de- 
sirous to  be  confirmed. 

These  matters  belong  to  what  is  called,  in 
Theology,  the  "Power  of  the  Keys."  Christ 
has  committed  to  His  ministers  the  keys  of  His 
earthly  kingdom,  with  authority,  in  certain  cases, 
to  open  or  to  close  its  dooi's.  You  observe,  they 
are  required  to  challenge  every  adult  who  asks 

128 


ouE  LORD  IN"  Simon's  house.  15 

to  be  baptized,  and  assure  themselves  of  liis  fit- 
ness. It  is,  furthermore,  their  duty  to  instruct, 
examine,  and  present  all  candidates  for  Confirma- 
tion ;  and,  up  to  this  point,  they  are  held  dis- 
tinctly responsible  for  those  whom  they  receive. 

After  this  point,  however,  their  rights  are 
abridged,  and  are  more  advisory  than  peremp- 
tory. 

All  confirmed  persons  have  a  right  to  a  place 
at  their  Lord's  Table.  They  cannot  be  excluded 
from  it  arbitrarily,  but  only  for  some  evident 
fault;  and,  if  the  minister  finds  it  necessary  to 
use  such  discipline,  he  must,  within  a  reasonable 
time,  report  such  act  to  his  superior,  and  be  pre- 
pared to  vindicate  his  conduct. 

We  further  observe : 

3.  The  Church  enjoins  the  great  Evangelic 
graces  and  tempers^  as  absolutely  requisite  for  a 
ivortliy  reception  of  the  Sacraments. 

These  are,  first  and  chiefly,  Repentance  and 
Faith ;  and  then,  as  included  in  these  or  pro- 
ceeding necessarily  from  them.  Gratitude,  Chari- 
ty, and  Holy  Purpose. 

The  form  of  words  to  be  used,  whenever  one 
gives  up  himself  to  the  service  of  Christ,  is  care- 
fully prescribed,  and  may  in  no  case  be  departed 
from.  Every  man  may  know  beforehand  what 
he  is  to  undertake,  and,  afterwards,  what  he  has 

0^  129 


16  ouE  LORD  IN"  Simon's  house. 

undertaken.     What,  then,  is  the  nature  of  the 
profession  made  in  Baptism  ? 

Dost  thou  renounce  the  devil  and  all  his  works,  the  vain  pomp 
and  glory  of  the  world,  with  all  covetous  desires  of  the  same,  and 
the  sinful  desires  of  the  flesh  ;  so  that  thou  wilt  not  follow,  nor 
he  led  by  them  ? 

Ans.  /  renounce  them  all ;  and,  by  God^s  help,  will  endeavor 
not  to  folloio  nor  he  led  by  them. 

Mill.  Dost  thou  believe  all  the  Articles  of  the  Christian  Faith, 
as  contained  in  the  Apostles^  Creed  ? 

Ans.  /  do. 

Mill.  Wilt  thou  he  baptized  in  this  Faith  ? 

Ans.   That  is  ray  desire. 

Min.  Wilt  thou  then  obediently  keep  God''s  holy  will  and  com- 
mandments, and  walk  in  the  same,  all  the  days  of  thy  life  ? 

Ans.  I  will,  by  God's  help. 

Here,  you  will  observe,  the  baptized  person 
renounces  the  world,  the  flesh,  and  the  devil ;  he 
professes  his  belief  in  the  simple  truths  and  lead- 
ing doctrines  of  the  Gospel ;  he  affirms  that  he 
is  acting  intelligently  and  of  his  own  accord ;  he 
declares  his  purpose  to  lead  an  obedient  and 
Christian  life ;  and,  at  the  same  time,  owning  his 
weakness,  and  his  dependence  on  spiritual  help, 
shapes  his  vow  into  the  form — "  By  God's  help, 
I  will  endeavor. — I  will,  by  God's  help.') 

In  Confirmation,  we  do  but  renew  and  ratify 
this  baptismal  vow ;  declaring  that,  on  mature 
reflection,  we  are  of  the  same  mind ;  and  stand 
130 


OUR  LOKD  iisr  SEvroisr's  house.  17 

ready  to  reaffirm  to  tlie  cliief  officer  of  the 
Church  the  promise  which  we  had  ouce  made, 
or  which  was  made  for  us. 

And  now  we  are  ready  to  ask — 

Quest.  What  is  required  of  those  who  come  to  the  Lord's 
Supper  ? 

This  is  the  Last  question  in  the  Catechism. 
We  trust  almost  every  little  child  knows  the 
answer. 

Ans.  To  examine  themselves,  whether  they  repent  them  truly 
of  their  former  sins,  steadfastly  purposing  to  lead  a  neio  life  ; 
have  a  lively  faith  in  God's  mercy,  throwjh  Christ,  tvith  a 
thankful  remembrance  of  his  death  ;  and  he  in  charity  with 
nil  men. 

We  cannot  conceive  an  answer  clearer  or  more 
comprehensive  than  this.  See  how  carefully  the 
terms  are  chosen.  They  must  repent — repent 
them  truly  /  they  must  have  faith — and  a  lively 
or  living  faith  ;  they  must  have  Christ's  death  in 
remembrance — and  in  thanhful  remembrance. 

The  same  teaching  pervades  the  whole  of  the 
Communion  Office.  The  people  are  reminded 
beforehand  that  it  is  a  "  divine  and  comfortable 
thing  to  those  who  receive  it  worthily ;"  but 
"  dangerous  to  those  who  presume  to  receive  it 
unworthily."  The  minister  exhorts  them  to  "  con- 
sider the  dignity  of  this  Holy  Mystery,  and  the 
great  peril  of  the  unworthy  receiving  thereof; 

131 


18 

and  so  to  search  and  examine  their  own  con- 
sciences (and  that  not  lightly,  and  after  the  man- 
ner of  dissemblers  with  God,  but  so)  that  they 
may  come  holy  and  clean  to  such  an  heavenly 
feast." 

Similar  lanoruaofe  is  used  at  the  administration 
of  the  CommunioD. 

Dearly  beloved  in  the  Lord,  ye  ^vho  mind  to  come  to  the  Holy 
Communion  of  the  Body  and  Blood  of  our  Saviour  Christ, 
must  consider  how  St.  Paul  exhorteth  all  persons  diligently  to 
try  and  examine;  themselves,  before  they  2)r^sume  to  eat  of  that 
Bread  and  drink  of  that  Cup.  For  as  the  benefit  is  great,  if 
with  a  true  penitent  heart  and  lively  faith  we  receive  that  holy 
Sacrament ;  so  is  the  danger  great,  if  we  receive  the  same  un- 
worthily. Judge  therefore  yourselves,  brethren,  that  ye  be  not 
judged  of  the  Lord  ;  repent  ye  truly  for  your  sins  past ;  have 
a  lively  and  steadfast  faith  in  Christ  our  Saviour  ;  amend  your 
lives,  and  be  in  perfect  charity  with  all  men  :  so  shall  ye  be  meet 
partakers  of  those  holy  Mysteries.  And  above  all  things,  ye 
must  give  most  humble  and  hearty  thanks  to  God  the  Father, 
the  Son,  and  the  Holy  Ghost,  for  the  redemption  of  the  world, 
by  the  death  and  passion  of  our  Saviour  Christ,  both  God  and 
man  ;  who  did  humble  himself,  even  to  the  death  upon  the  cross, 
for  us  miserable  sinners,  who  lay  in  darkness  and  the  shadow 
of  death  ;  that  he  might  make  us  the  children  of  God,  and  exalt 
us  to  everlasting  life. 

And  what  a  service  it  is !  Into  how  lowly  a 
depth  of  penitence,  and,  presently,  into  what 
holy  strains  of  gratitude  are  we  conducted ! 
How  impressive  is  it  to  see  a  congregation  heark- 

132 


19 

ening,  on  bended  knee,  to  tlie  "  comfortable 
words"  which  Christ  has  spoken ;  and  then,  sing- 
ins^  the  sonsr  of  an2:els  and  archano^els — but  still 
upon  our  knees,  lest  we  should  seem  to  presume 
and  to  forget  our  nothingness.  Surely,  my 
friends,  tlie  Church  is  not  responsible  for  our  re- 
missness :  she  tells  us  our  duty  too  plainly  for 
us  to  be  mistaken  about  it ;  she  supplies  words 
deep  enough,  and  large  enough,  and  warm 
enough  for  saints.  Whom  can  we  blame,  save 
ourselves,  if  we  come  unprepared,  abide  unim- 
pressed, and  depart  uninvigorated  ? 

4.  The  Cliurcli  teaches  that  it  is  very  desirable 
to  possess  a  calm^  trmiquil^  and  comfortable  spirit. 

She  teaches  us  that  pardon  and  peace  do  not 
always  go  together.  Experience  and  observa- 
tion assure  us,  that  through  imperfect  knowledge 
or  constitutional  infirmity,  many  most  excellent 
persons  are  despondent  at  times,  and  strangers 
to  religious  joy.     She  says: 

And  because  it  is  requisite  that  no  man  should  come  to  the 
Holy  Communion^  but  ivith  a  full  trust  in  God^s  mercy,  and 
with  a  quiet  conscience  ;  therefore,  if  there  be  any  of  you,  who  by 
these  means  cannot  quiet  his  own  conscience  herein,  but  requireth 
further  comfort  or  counsel,  let  him  come  to  me,  or  to  some  other 
Minister  of  God^s  ivord,  and  open  his  grief ;  that  he  may  re- 
ceive such  Godly  counsel  and  advice,  as  may  tend  to  the  quieting 
of  his  conscience,  and  the  removing  of  all  scnqjle  and  doubt- 
fulness. 

133 


20 

Here,  you  observe,  the  desirableness  of  a  calm 
and  tranquil  frame  of  mind  is  plainly  asserted ; 
the  people  are  advised,  as  a  means  to  gain  quiet- 
ness of  conscience,  to  advise  with  their  religious 
guides.  But  this  is  far  from  being  made  indis- 
pensable ;  people  may  be  very  down-hearted 
and  diffident  of  themselves,  but  they  are  told,  if 
they  truly  repent,  and  are  in  love  and  charity, 
and  intend  to  lead  a  new  life,  they  may  draw 
near  with  faith  and  take  this  holy  Sacrament  to 
their  comfort. 

The  requirements,  then,  which  the  Church 
makes  of  one  who  would  approach  her  solemn 
feast,  are  few  and  plain.  He  must  be  free  from 
vice,  immorality,  and  malice ;  he  must  be  in- 
structed in  the  great  doctrines  of  the  Christian 
religion ;  he  must  be  in  the  exercise  of  repent- 
ance, and  entertain  a  grateful  memory  of  what 
Christ  has  done  for  him ;  he  must  be  earnestly 
purposed  to  do  his  whole  duty  as  a  Christian, 
and  come  forward  in  humble  dependence  upon 
the  Holy  Ghost  the  Comforter.  To  all  such  she 
utters  comfortable  words ;  and  all  such  she  re- 
ceives as  worthy  partakers  of  this  heavenly 
feast. 

Did  she  exact  less  of  us  she  would  be  a  de- 
ceitful guide,  saying  peace,  peace,  when  there  is 
no  peace ;  and  did  she  exact  more,  she  would 

134 


OTJU    LORD    IN   SBION's    ITOITSE,  21 

encroacli  upon  that  liberty  wliicli  we  have  in 
Christ,  and  impose  on  us  a  burden  greater  than 
we  can  bear.  If  it  seeni  better  to  sum  up  all  in 
one  comprehensive  phrase,  we  say,  that  the  one 
great  essential  thing  is  a  contrite  spirit.  The 
Prayer-book,  from  one  end  to  the  other,  teaches 
the  religion  of  the  broken  and  the  contrite  heart. 
This  was  the  religion  of  the  Magdalene ;  this 
was  the  religion  of  Peter,  not  in  the  hour  of  pre- 
sumption when  he  boasted  of  his  fidelity,  but  in 
that  better  hour,  when  grieved  in  S2:>irit  he  cried, 
"Lord,  thou  knowest  all  things,  thou  knowest 
that  I  love  thee." 

We  have  seen  thus  far  what  is  absolutely  re- 
quired by  the  Church  of  candidates  for  the  ben- 
efit of  the  Sacraments  which  she  dispenses.  It 
becomes  us  next  to  mention  a  few  things  which 
she  does  not  require. 

1.  You  will  observe,  that  in  all  the  authorities 
which  we  have  so  freely  quoted,  nothing  is  said 
about  the  history  of  conversion :  no  particular 
tijpe  or  pattern  of  experience  is  -set  np  as  heing 
alone  reliahle  and  safe. 

In  order  to  discern  this  point,  we  will  suj:)pose 
that  a  man  presents  himself  as  desirous  to  be- 
come a  member  of  the  Church :  we  would  form 
a  judgment  about  his  religious  state.  Now,  we 
may,  if  we  think  proper,  inquire  into  the  history 

1.35 


22  OUR  LORD  IN  Simon's  house. 

of  his  religious  life ;  ask  how  he  was  awakened, 
and  when  ;  whether  he  was  most  operated  on  by 
love  or  by  fear ;  we  may  inquire  into  the  nature 
of  his  inward  conflict ;  we  may  ask  what  seasons 
of  ]>eace  and  comfort  he  has  had,  and  when  and 
where  he  surrendered  his  soul  without  reserve 
to  Christ :  and,  comparing  the  account  thus  given 
with  some  standard  on  which  we  rely,  we  may 
pronounce  such  an  one  truly  converted,  and  give 
him  the  right  hand  of  fellowship. 

But  there  is  another  way :  while  we  listen  with 
much  interest  to  a  narrative,  and  find  in  its  cir- 
cumstances much  to  throw  light  on  the  man's 
character,  we  may  avoid  laying  much  stress 
upon  it,  and  say,  What  is  the  result  of  all  this  ? 
what  is  now,  at  tins  mowsnt  tliat  loe  are  speah- 
ing^  the  temper  of  your  soul  towards  God  and 
His  law  ? 

You  observe  the  difference.  In  admitting  you 
to  the  Communion,  the  minister  may  either  ask 
for  a  history  of  your  religious  experience,  or  he 
may  form  his  judgment  upon  the  sentiments  and 
purposes  which  you  avow  at  the  time  of  applica- 
tion. 

The  Prayer-book  recognizes  the  latter  of  these 

tests.     The  Church  says,  Tell  me  your  present 

mind  and  purpose ;  and  provided  these  meet  her 

demands,  she  is  comparatively  indifferent  as  to 

irsG 


OUR    LOKD    IN    SIMOJSf's    HOUSE.  23 

the  manner  in  wliicli  tins  result  was  brought 
about.  Let  us  see  what  reasons  there  are  for 
using  this  test  in  preference  to  any  other. 

It  is,  then,  the  simplest  that  can  be  found. 
Men  differ  much  in  their  spiritual  history.  There 
are  some  (and  God  grant  that  in  another  genera- 
tion there  may  be  many  more !)  who  have  been 
under  the  influence  of  religious  principle  from 
their  earliest  childhood,  who  remember  not  a 
day  spent  without  prayer  to  God,  and  whose 
mature  i^iety  is  a  gradual  development  of  the  re- 
ligion of  childhood.  Others,  again,  have  spent 
many  years  in  utter  neglect  of  all  religious  duty. 
And  of  these,  again,  some  may  have  been  grad- 
ually impressed,  and  some  quite  suddenly.  One 
man  woke  up  in  alarm,  and  discovered  that  he 
was  on  the  brink  of  I'uin ;  while  upon  another, 
better  thoughts  stole  in  so  gradually,  that  he 
can  scarce  give  any  account  of  his  awakening. 
And  in  their  subsequent  history,  there  are  some 
who  think  to  identify  a  day  or  an  hour  which 
seemed  to  be  a  crisis ;  while  others  can  only  say 
that  the  good  seed  has  grown  up,  they  trust, — 
but,  indeed,  they  know  not  how. 

But  various  as  our  several  experiences  may 
be,  there  is  one  thing  in  which  they  perfectly 
a2:ree.  I  mean  the  result.  Whether  we  becran 
sooner  or  later ;  whether  our  history  was  event- 

137 


24  OUR   LORD    IN   SEVION's    HOUSE. 

ful,  01*  marked  by  steady  progress, — one  tbiug  is 
very  certain :  if  we  are  indeed  Christians,  we 
have  come  at  last  to  an  humble,  trusting,  loving 
temper.  This  we  must  have;  it  matters  little 
how  we  came  by  it.  And  so  the  Church  asks 
this  simple  question :  Are  you  now  penitent  for 
sin,  trusting  in  the  divine  mercy  through  Christ, 
determined  to  lead  a  godly  life,  forgiving  as  you 
hope  to  be  forgiven  ?  Surely,  such  tests  as  these 
have  the  merit  of  great  simplicity.  And  they 
are  the  safest  tests,  too.  There  can  be  no  great- 
er error  than  to  rest  upon  an  experience  that  has 
grown  old,  something  that  was  wrought  in  us 
years,  or  months,  or  even  weeks  ago.  Our  man- 
na should  be  gathered  every  day ;  we  must  not 
keep  it  over  until  it  corrupts  in  our  hands.  For, 
supposing  that  our  religious  experience  comes 
fully  up  to  the  highest  standard  ;  that,  alas !  will 
do  us  no  good  if  we  have  relapsed  into  self-con- 
fidence and  impenitence.  There  is  one  safe  test 
of  our  spiritual  condition,  and  only  one;  it  is 
that  which  the  Church  propounds,  whether  we 
are  seeking  in  the  present  to  follow,  with  all  hu- 
mility and  thankfulness,  the  example  of  our  mas- 
ter, Christ. 

Another  argument  in  favor  of  the  standard  set 
up  in  the  Church  is,  that  it  throws  upon  each  one 
of  you  a  responsibility  which  you  ought  to  bear. 

138 


OUR  LORD  IN"  Simon's  house.  25 

We  have  said  something  already  of  the  power 
of  the  keys ;  perhaps  we  seemed  to  speak  some- 
what bohlly  touching  the  authority  and  rights  of 
the  Priesthood.  But  there  is  one  power  which 
we  earnestly  disclaim,  a  power  which  the  Church 
has  nowhere  conceded  to  us,  and  which  none  but 
God  can  exercise  with  safety  to  His  people.  I 
mean  the  power  of  discerning  spirits,  and  of  pro- 
nouncing judgment  on  men's  sincerity. 

AVe  must  propound  to  you  the  terms  of  salva- 
tion ;  we  must  exact  of  you  a  solemn  profession 
of  repentance,  faith,  and  obedience ;  we  may 
take  cognizance  of  your  deeds,  and  when  a  com- 
municant openly  violates  the  great  principles  of 
his  duty,  we  have  no  choice  but  to  warn  him  that 
he  abstain  from  the  Holy  Table  ;  we  may  advise 
and  caution  those  whose  sincerity  we  doubt ;  but 
this  is  as  much  power  as  can  be  intrusted  to  a 
mortal.  We  dare  not  sit  in  judgment  on  your 
hearts,  or  assume  a  place  on  that  tribunal  which 
is  God's  alone. 

Suppose,  then,  you  wish  to  commune :  you 
come  to  the  minister  ;  he  demands  the  history  of 
your  experience ;  compares  it,  say,  with  his  own, 
or  with  some  standard  which  he  elects ;  and 
admits  you  or  refuses  you  on  such  a  showing. 
See  you  not,  that  this  is  lording  it  over  God's 
heritage ;  arrogating  the  omniscience  of  the  great 

139 


26  OUR  LORD  IN  Simon's  house. 

God  himself;  exercising  an  arrogant  rule  over 
the  precious  sheep  of  Christ,  whom  He  purchased 
with  His  blood  ?  The  system  of  the  Church  ob- 
viates all  this  danger;  it  throws  the  responsi- 
bility of  passing  upon  your  sincerity,  where  it 
justly  belongs, — upon  you  yourselves. 

Whenever  a  man  professes  to  be  a  penitent 
and  a  believer,  our  duty  is  plainly  marked  out : 
we  must  bid  him  be  careful,  and  examine  himself 
not  lightly,  nor  as  a  dissembler  with  God ;  and, 
unless  something  appears  in  his  conduct  mani- 
festly inconsistent  with  a  Christian  character,  we 
are  bound  to  receive  him  on  that  profession ;  we 
dare  not  dispute  his  integrity ;  and  his  guilt  is 
on  his  own  head,  if  his  lips  utter  what  his  heart 
belies. 

We  deem,  then,  that  in  making  a  man's  pres- 
ent state  and  temper  the  test  of  fitness,  and  in 
not  requiring  conformity  to  any  particular  type 
of  experience,  the  Church  has  adopted  a  rule 
which  is  simple  ;  which  alone  is  safe  ;  which  im- 
poses upon  the  candidate  a  responsibility  that  he 
cannot  avoid ;  and  which  withholds  from  the 
priest  a  power  which  even  inspired  men  were  not 
competent  to  exercise.  Thus,  Philip  baptized 
Simon  Magus,  hypocrite  as  he  was,  on  his  own 
profession. 

2.  Tlie  Church  does  not  require  of  cmy  indi- 

140 


OUR   LOUD    IN   SIMOJST^S    HOUSE.  27 

vidiial  the  affirmation  tliat^  at  some  given  mo- 
ment^  he  has  ex/perieyiced  a  strange  and  mysteri- 
ous manifestation  of  God^s  goodwill  and  ])ar- 
doning  mercy. 

For  she  finds  such  a  doctrine  nowhere  in  the 
Bible.  That  book  is  a  revelation  to  us  all,  su- 
perseding the  necessity  of  a  revelation  to  us  in- 
dividually; it  assures  us  that  God  pardons  all 
those  who  truly  repent,  and  uufeignedly  believe 
his  Holy  Gospel.  And  when  we  have,  to  the 
best  of  our  ability,  complied  with  these  condi- 
tions, it  is  our  duty  to  believe,  and  it  is  the  duty 
of  God's  ministers  to  certify  us  that  we  are  for- 
given. 

Furthermore,  we  are  to  examine  ourselves 
whether  we  be  in  the  faith:  there  can  be  no 
need  of  any  self-examination,  if  each  one  of  us  is 
to  be  assured  by  God  himself,  through  a  direct 
and  immediate  communication,  that  He  accepts 
our  penitence. 

The  publican  does  not  seem  to  have  had  any 
such  manifestation ;  Paul  was  lying  in  darkness 
and  in  tears,  when  Ananias  bade  him  rise  and  be 
baptized  ;  the  trembling  jailer  was  baptized  upon 
faith  in  a  goodness  preached  to  him  by  the 
apostles ;  in  fine,  God's  word  is  yea  and  amen. 
He  is  not  a  man,  that  He  should  lie  ;  or  the  son 
of  man,  that  He  should  repent.     Pie  has  said, 

141 


28  OUE  LORD  IN  Simon's  house. 

once  for  all,  that  He  will  forgive  His  penitent 
people ;  He  lias  spread  that  promise  on  the  pages 
of  His  word;  He  re-affirms  it  at  every  Sacra- 
ment; and  no  man  has  a  right  to  demand  any 
greater  assurance  than  is  thus  afforded  him. 
There  is,  indeed,  a  witness  of  the  Spirit ;  an  out- 
ward witness  in  the  Word  and  Sacraments,  which 
perpetuate  the  promises  of  pardon;  and  an 
inward  witness  too ;  for  the  humble  penitent  is 
conscious  of  a  heavenly  power  which  aids  his 
repentance,  and  sustains  him  in  his  poor  efforts, 
and  draws  his  heart  upward  towards  good  and 
heavenly  things.  Our  hunger  and  thirst  for 
holiness,  our  shame  in  view  of  past  sins,  our  long- 
ing to  please  God, — all  these  are  the  inward 
witness  of  the  Spirit.  But  our  own  judgments 
are  not  set  aside,  and  we  must  believe  the  love 
that  God  hath  to  us. 

And  when  to  all  this  we  add  the  teachings  of 
experience,  remembering  that  many  most  holy 
people  say  they  have  had  seasons  of  great  com- 
fort, even  in  trouble  and  sickness,  but  cannot 
point  to  any  such  moment  of  rapture  and  deliv- 
erance ;  when  we  think  how  many  persons  have 
claimed  this  testimony,  while  their  subsequent 
history  shows  that  it  was  all  a  delusion ;  we  may 
well  be  content  to  fall  back  and  rely  upon  the 
humbler  testimony  of  our  conscience  that  we  are 

142 


OUR  LORD  IN  Simon's  house.  29 

trying  to  serve  our  God,  and  upon  His  oft-re- 
peated promise  not  to  despise  those  wlio  sincerely 
seek  Him. 

Having  thus  seen  what  the  Church  does  re- 
quire, and  what  she  does  not  require,  we  are 
now  pre})ared  to  answer  certain  questions  pro- 
posed in  the  beginning  of  this  discourse  ;  and 
we  repeat  these  in  the  very  words  in  which  they 
have  very  often  been  propounded : 

1.  "  Can  any  one  that  eliooses  become  a  member 
of  tlie  Church  r 

Our  first  impulse  is  to  answer.  Yea — "The 
Spirit  .-and  the  Bride  say,  Come;  and  whosoever 
will,  let  him  come."  But,  as  we  have  seen,  he 
must  come  in  faith  ;  come  with  a  penitent  soul ; 
he  must  come  away  from  pride  and  malice  ;  he 
must  come  professing  an  honest  purpose  to  serve 
the  Lord  with  all  his  heart.  And,  unless  he 
comes  thus,  the  ministers  are  expressly  forbidden 
to  minister  to  him  the  sacraments  of  redemption. 

2.  "7>(9  we  receive  j^eople  who  have  not  ijro- 
fessed  P 

We  answer,  the  Sacraments  are  the  appointed 
ordinances  wherein  men  confess  Christ,  and  pro- 
fess their  purpose  to  take  up  their  cross  and  fol- 
low Him.  We  receive  converts,  in  order  that 
they  may  make  this  profession. 

But  of  any  other  profession  the  Church  knows 

143 


30  OUR  LORD  IN  Simon's  house. 

nothing.  Slie  desires  us  to  profess  our  sorrow, 
our  gratitude,  our  faith,  our  new-born  purposes  ; 
but,  as  for  any  profession  of  a  great  change  that 
has  passed  upon  us,  of  holiness  that  we  have  ac- 
quired, of  steadfastness  that  we  have  gained,  all 
such  professions  she  frowns  upon  and  disallows. 
She  desires  not  of  the  prodigal  to  declare  how 
much  better  he  is  now  than  he  was  years  ago, 
but  would  rather  hear  his  contrite  exclamation, 
"  Father,  I  have  sinned." 

3.  "  Does  the  Church  receive  those  who  are  not 
satisfied  .^" 

We  answer.  Yes ;  if  their  dissatisfaction  is  with 
themselves  and  with  their  spiritual  attainments, 
so  that  they  will  cry  mightily  for  help  from 
God.  Oh,  she  loves  these  people  who  are 
grieved  and  weary  with  the  burden  of  their 
sins  ;  and  who  cry,  "  Lord,  I  believe,  help  Thou 
mine  unbelief."  But  then,  they  must  be  satisfied 
that  with  the  Lord  there  is  mercy,  and  with  Him 
is  plenteous  redemption  ;  they  must  be  satisfied 
that  they  are  poor,  blind,  liel2:)less,  and  sinful; 
satisfied  to  take  Christ  as  their  Saviour,  and  to 
rely  upon  the  Holy  Ghost  to  be  their  Comforter. 

4.  "  JBut  does  the  Church  require  conversion  ? 
— for  that  is  the  sum  of  the  matter." 

Every  thing  here  depends  upon  the  meaning 
we  give  that  word.     And,  in  the  Scripture  sense 

144 


OUR  LORD  IN  Simon's  house.  31 

of  it,  we  affirm  that  slie  makes  it  absolutely  in- 
dispensable. 

If  conversion  is  a  turning  away  from  sin  to 
holiness,  from  unbelief  to  faith ;  if  it  is  a  change 
of  heart,  and  mind,  and  life  ;  if  it  be  evidenced 
by  contrition,  by  reparation  of  injuries,  by  recon- 
ciling enmities,  by  habits  of  devotion,  temper- 
ance, and  charity ;  then  is  its  necessity  the  whole 
burden  of  the  Church's  teaching.  She  affii-ms  it 
in  every  exhortation,  she  interweaves  it  in  all 
her  prayers.  She  calls  out  in  a  voice  too  clear 
for  any  to  mistake,  "  Repent  ye  of  your  sins,  or 
else  come  not  to  this  Holy  Table." 

But  if,  in  the  view  of  any,  conversion  is  a 
thing  different  from  that  repentance  spoken  of 
in  the  Gospel ;  if  it  means  a  certain  form  and 
routine  of  experience,  culminating  at  last  in  a 
supernatural  revelation  of  j)ardon,  then  we  frank- 
ly avow  the  Church  teaches  no  such  doctrine. 

The  last  inquiry  is — 

5.  Does  not  iJie  Church  receive  those  who  are 
hut  trying  to  he  religious^  and  as  yet  are  not  re- 
ligious f" 

Keader,  did  anybody  ever  yet  try  to  be  re- 
ligious and  fail  ?  Has  Christ  forgotten  that 
promise,  "Him  that  cometh  unto  me,  I  will  in 
no  wise  cast  out  1" 

The  Church  teaches  that  the  best  of  us  are 

1  145 


32  OUR    LOKD   IN    SEVIOn's   HOUSE. 

but  trying  to  be  religious ;  for  she  makes  us  at 
eacli  Communion  promise  to  lead  a  new  life. 

Many  a  one  says  he  is  trying  to  be  religious, 
who  is  doing  no  such  thing ;  for  he  neglects  the 
means  without  which  he  cannot  become  reli- 
gious :  he  yields  wit^  out  resistance  to  sins  which 
effectually  detain  him  in  the  kingdom  of  dark- 
ness. 

But  every  one  who  sincerely  strives  to  be  re- 
ligious is  already  such.  "  The  desire  for  grace, 
is  grace  begun."  We  are  religious  from  that 
very  moment  when  we  comprehend  the  way  of 
life,  yield  up  our  stubborn  wills,  and  make  up 
our  minds  that  we  will  do  all  that  God  tells  us, 
as  far  as  we  can,  by  His  grace  assisting. 

In  this  sense,  then,  the  Church  encourages  all 
those  who  are  trying  to  be  religious :  she  takes 
them  to  her  bosom,  that  she  may  help  them  in 
an  object  so  dear  to  her  heart.  But  mark  )7"ou, 
none  are  trying  to  be  religious,  save  those  who 
are  diligent,  by  cultivating  habits  of  penitence 
and  prayer ;  who  have  determined  to  submit  to 
any  and  every  sacrifice  which  their  Lord  is 
pleased  to  ask. 

We  trust  that  what  we  have  thus  spoken  may 
serve  to  fortify  you  in  the  conviction  that  the 
Church  has  not  betrayed  her  solemn  trust,  nor 
lowered  the  stern  requirements  of  the  Gospel  to 

146 


OUR    LOIiD    IN   SUVIOn's    HOUSE.  33 

win  the  rebellious  and  the  disaffected  sinner  into 
a  show  and  2')retence  of  religion. 

We  trust  that  when  those  who  do  not  under- 
stand these  matters  make  inquliy  of  you,  you 
will  have  that  familiarity  with  the  Prayer-book 
which  will  enable  you  to  answer  all  such  ques- 
tions fairly  and  fully.  And  inasmuch  as  we  can- 
not exj^lain  matters  to  the  many,  let  us  live  our 
best :  let  us  try  to  prove  by  our  sobriety,  our 
gentleness,  our  zeal  in  the  cause  of  God,  our  ear- 
nest efforts  to  grow  in  grace,  that  we  have  not 
been  taught  to  depend  on  external  rites,  to  the 
neglect  of  vital  godliness  and  earnest-minded 
piety. 

In  conclusion,  it  is  the  glory  of  the  Church  to 
follow  in  all  particulars  the  pattern  of  our  Lord. 
We  have  seen  how,  in  the  days  of  his  flesh.  He 
received  the  humble-minded  sinner;  yet,  let  us 
once  again  rehearse  a  narrative  so  replete  with 
instruction  and  comfort. 

"  One  of  the  Pharisees  desired  Him  that  He 
would  eat  with  him.  And  He  luent  into  the  Phar- 
isee's house,  and  sat  down  to  meat.  And  behold  a 
woman  in  the  city.,  which  was  a  sinner,  when  she 
knew  that  Jesus  sat  at  meat  in  the  Pharisee's 
house,  brought  an  alabaster  box  of  ointment,  and 
stood  at  His  feet  behind  Him,  weeping,  and  began 
to  wash  His  feet  with  tears,  and  did  ivipe  them 


34  OUR  LORD  IN  Simon's  house. 

ivitli  the  liairs  of  her  head,  andlcissed  His  feet,  and 
anointed  them  icitli  the  ointment.  Noiu,  ivhen  the 
Pharisee  which  had  hidden  Him  saw  it,  he  spake 
luitliin  himself  saying,  This  man,  if  He  were 
a  ]}rophet,  woidd  have  known  who  and  what  man- 
ner of  luoman  this  is  that  toucheth  Him  y  for  she 
is  a  sinner.  And  Jesus  ansiuering,  said  unto 
him,  Simon,  I  have  somewhat  to  say  unto  thee. 
And  he  saith.  Master,  say  on.  There  loas  a  cer- 
tain creditor  tohich  had  tivo  debtors :  the  one 
oived  five  hundred  pence,  and  tlie  other  fifty.  And 
luhen  tliey  had  nothing  to  pay,  he  franldy  forgave 
them  both.  Tell  me,  therefore,  which  of  them  ivill 
love  him  most  f  Simon  answered  and  said,  I  sup- 
pose that  he  to  whom  he  forgave  most.  And  He 
said  unto  him.  Thou  hast  rightly  judged.  And 
He  turned  to  the  ivoman,  and  said  unto  Simon, 
Seest  thou  this  luoman  ?  I  entered  i?ito  thine 
house,  thou  gavest  me  no  water  for  my  feet  y  but 
she  hath  washed  my  feet  ivith  tears,  and  wiped 
them  with  the  hairs  of  her  head.  TJiou  gavest  7ne 
no  kiss  /  but  this  ivoman  since  the  time  I  came  in 
hath  not  ceased  to  kiss  my  feet.  My  head  with  oil 
thou  didst  not  anoint^  but  this  woman  hath 
anointed  my  feet  loith  ointment.  Wherefore  I  say 
unto  thee,  Her  sins,  ivhich  are  many,  are  forgiven, 
for  she  loved  much  y  hut  to  ivhom  little  is  for- 
given, the  same  loveth  little.      And  He  said  unto 

148 


OUR  LORD  IN  Simon's  house.  35 

Aer,  Thy  sins  are  forgiven.  And  tliey  that  sat  at 
meat  with  Him  hegan  to  say  within  themselves^ 
Wlio  is  this  that  forgiveth  sins  also  f  And  He 
said  to  the  woman^  Thy  faith  hath  saved  thee  /  go 
in  peacey 

Many  centuries  have  passed  away :  the  Lord 
Jesus  Christ  has  ascended  into  heaven,  and  in- 
trusted to  others  that  Gospel  which,  for  a  time, 
He  ministered  in  person.  And  the  men  thus 
commissioned  to  act  for  Him  and  in  His  stead,  are 
such  as  should  "  have  compassion  on  the  ignorant, 
and  on  them  that  are  out  of  the  way,  for  that 
they  themselves  also  are  compassed  about  with 
infirmity." 

Think,  then,  of  some  such  frail  mortal  intrust- 
ed with  the  ministry  of  reconciliation.  He  has 
just  read  in  the  Church  the  story  of  our  Lord  in 
Simon's  house,  and  one  comes  to  him ;  perhaps  a 
woman  of  a  troubled  spirit.  Her  narrative  is 
interrupted  by  many  a  tear,  but  its  sum  is  this : 
she  feels  herself  guilty  and  deserving  to  be  pun- 
ished ;  the  burden  of  her  sin  is  very  heavy ;  she 
would  fain  cast  herself  upon  the  mercy  of  God 
in  Christ,  and  with  the  Spirit's  aid  begin  a  new 
and  better  life.  She  feels  in  her  inmost  soul  her 
unworthiness  so  much  as  to  gather  up  the  crumbs 
under  her  Master's  table ;  and  she  asks,  Is  there 
any  mercy  for  me  ?  will  you  suffer  me,  sinner  that 

149 


36  OUR  LORD  IN  Simon's  house. 

I  am,  to  come  to  your  feast,  and  iu  the  presence 
of  the  many,  to  own  my  faults,  and  pay  my 
poor  homage  to  the  Saviour  who  came  to  seek 
sinners  ? 

Reader,  in  such  a  case,  what  should  that  min- 
ister of  Christ  rej^ly  ?  Shall  he  call  for  the  his- 
tory of  her  repentance,  and  coolly  measure  it  by 
some  arbitrary  standard  ?  Shall  he  ask  her 
whether  she  is  satisfied,  while  every  word  and 
gesture  shows  that  she  is  utterly  humified  at  the 
inadequacy  of  all  her  feelings  ?  Shall  he  re- 
quire of  her  to  experience  and  to  profess  some 
rapturous  evidence  of  God's  good-will  and  par- 
doning mercy  ? 

Oh  no  !  we  dare  not  thus  presume.  Discern- 
ing these  manifest  tokens  of  a  broken  spirit,  we 
would  fain  raise  such  an  one  from  the  dust ;  we 
would  tell  her  that  Christ  refuses  none  who  feel 
their  nothingness,  and  their  need  of  Him ;  we 
would  minister  to  her  that  comfort  which  she  so 
sorely  needs ;  we  would  receive  her  to  the  Holy 
Table,  and  say  to  her  in  the  name  of  Him  who 
suffered  the  Magdalene  to  bedew  His  feet  with 
tears,  "  Thy  faith  hath  saved  thee ;  go  in  peace." 

Our  God  is  a  merciful  God.  He  will  not 
hearken  to  the  proud,  the  obstinate,  the  impeni- 
tent. But  if  any  one  of  you  feels  that  he  is 
poor,  blind,  helpless,  and  laden  with  infirmity,  so 

160 


OUR  LORD  IN  Simon's  house.  37 

that  you  have  naught  else  to  offer  save  a  heart 
grieved  and  wearied  with  its  sins ;  fear  not  to 
seek  your  Lord,  and  offer  Him  your  homage.  A 
broken  and  a  contrite  heart,  O  God,  Thou  wilt 
not  despise ! 

THE  PRAYER. 

Almighty  and  everlasting  God,  who  hatest 
nothing  that  Thou  hast  made,  and  dost  forgive 
the  sins  of  all  those  who  are  penitent;  create 
and  make  in  us  new  and  contrite  hearts,  that  we, 
worthily  lamenting  our  sins,  and  acknowledging 
our  wretchedness,  may  obtain  of  Thee,  the  God 
of  all  mercy,  perfect  remission  and  forgiveness, 
through  Jesus  Christ  our  Lord.     Amen. 

Grant,  we  beseech  Thee,  merciful  Lord,  to  thy 
faithful  people  pardon  and  peace,  that  they  may 
be  cleansed  from  all  their  sins,  and  serve  Thee 
with  a  quiet  mind,  through  Jesus  Christ  our 
Lord.     Amen. 

151 


tracts  for  iHissionar})  Mbl 

No.  6. 


THE  MESSAGE  TO  PETER, 

BT 

THE  RT.  REV.  N.  H.  COBBS,  D.D. 

BISHOP   OF   ALABAMA. 


Entered  according  to  Act  of  Congress,  in  the  year  1S59, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


THE   MESSAGE   TO    PETER. 


"  But  go  your  way^  tell  his  disciples  and  Peter  that 
he  goeth  hefore  you  into  Galilee  /  there  shall  ye  see  him 
as  he  said  unto  you.'''' — Mark  xvi.  7. 

Among  the  interesting  events  connected  with 
the  crucifixion  and  resurrection  of  our  Blessed 
Saviour,  there  is  recorded  the  visit  of  the  pious 
women  to  the  sepulchre  very  early  on  the  morn- 
ing of  the  third  day. 

When  these  women  reached  the  sepulchre, 
they  looked,  and  saw  to  their  surprise,  that  the 
great  stone  at  its  mouth  was  rolled  away.  And 
when  they  entered  into  the  sepulchre,  they  saw 
a  young  man,  sitting  on  the  right  side,  clothed 
in  a  long  white  garment,  and  they  were  affright- 
ed. "  And  he  saith  unto  them.  Be  not  affrighted ; 
ye  seek  Jesus  of  Nazareth  which  was  crucified ; 
he  is  risen ;  he  is  not  here :  behold  the  place 
where  they  laid  him.  But  go  your  way,  tell  his 
disciples  and  Peter,  that  he  goeth  before  you 

156 


4  THE   MESSAGE   TO   PETER. 

into  Galilee ;  tliere  shall  ye  see  him,  as  he  said 
UDto  you." 

In  commenting  on  the  text,  we  shall  take  for 
granted  that  the  angel  who  appeared  to  the 
women  spake  by  authority  from  his  Master ;  and 
shall,  therefore,  consider  the  message  he  deliv- 
ered as  coming  from  the  Lord  Jesus  Christ  him- 
self. This  is  plainly  intimated  in  the  latter 
clause  of  the  verse — "  there  shall  ye  see  him,  as 
he  said  unto  you." 

Let  us  inquire  first.  Why  this  special  message 
VMS  sent  to  Peter:  go,  tell  the  disciples  and 
Peter. 

Although  the  name  of  Peter  is  incidentally 
mentioned,  yet,  we  doubt  not,  it  was  introduced 
for  a  substantial  and  merciful  reason ;  and  that 
a  great  deal  was  conveyed  in  the  simple  addition 
of  that  one  word.  Peter  seems  to  have  been 
singled  out,  not  because  he  was  a  particular  fa- 
vorite with  our  Lord  ;  for  it  appears  from  the 
Gospels  that  John  was  the  beloved  disciple :  nor 
was  it  because  of  any  honor  or  priority  intended 
to  be  bestowed  on  him  above  the  others ;  for,  in 
that  case,  Peter  would  liave  been  mentioned  be- 
fore the  other  disciples.  It  would  rather  seem 
that  Peter's  name  was  added  as  a  kind  of  after- 
thought on  the  part  of  the  angel  acting  in  behalf 
of  our  Saviour, — a  considerate  and  mei'ciful  after- 

156 


THE   MESSAGE   TO    PETER.  O 

thonglit,  suggested  by  liis  late  shameful  down- 
fall. Althougli  when  our  Saviour  was  appre- 
hended, all  the  disciples  had  basely  deserted 
Him,  and  cowardly  fled  ;  yet  the  conduct  of 
Peter  was  ungrateful  and  wicked  in  an  aggra- 
vated degree,  and  had  deserved  the  strongest 
reprobation  from  his  Lord  and  Master. 

He  had,  however,  been  made  truly  sensible  of 
the  turpitude  of  his  behavior,  and  was  now, 
most  truly,  an  humbled,  and  a  penitent  man. 
All  crushed  as  he  was,  under  a  deep  sense  of 
mortification  and  guilt,  he  must  doubtless  have 
felt,  not  only  afraid,  but  ashamed  to  meet  again 
his  Lord  and  Master.  As  he  painfully  dwelt  on 
all  the  humiliating  circumstances  of  his  melan- 
choly downfall,  he  must  have  said  to  himself 
again  and  again.  How  can  my  Lord  and  Master 
ever  forgive  me  for  my  late  shameful  conduct ! 
How  can  He  ever  again  have  any  confidence  in 
any  promises  and  professions  that  I  may  here- 
after make  !  No  doubt  Peter's  feelings  of  con- 
scious guilt  and  shame  were  sometimes  so  pun- 
gent and  overwhelming  as  almost  to  drive  him 
to  desperation. 

Now,  we  doubt  not,  it  was  because  the  Saviour 
knew  such  to  be  the  state  of  Peter's  mind,  that 
when  the  message  was  delivered,  "  Go  your  way, 
tell  the  disciples  that  He  goeth  before  you  to 

157 


6  THE   ]tfESSAGE   TO    PETER. 

Galilee,  there  shall  ye  see  Him ;"  there  was  add- 
ed, by  special  designation,  the  name  of  Peter: 
"  Tell  the  disciples  and  Peter  ;"  as  much  as  to 
say,  Be  sure  not  to  forget  Peter  :  Be  very  par- 
ticular to  tell  Peter  to  go  along  too.  Tell  him 
that  his  Lord  and  Master  heartily  forgives  him ; 
that  He  yet  loves  him,  and  will  be  as  glad  to 
see  him  as  any  of  the  other  disciples.  Yes,  our 
Lord  knew  that  Peter  was  so  much  mortified 
and  crushed  by  a  sense  of  his  guilt,  that  he 
would  be  ashamed  to  acknowledge  himself  a  dis- 
ciple, and  that  he  needed  to  be  encouraged,  to 
be  inspired  with  confidence.  Perhaps,  without 
some  such  merciful  intimation  on  the  part  of  the 
Saviour,  Peter  might  have  gone  off  in  despair, 
and  have  become  reckless,  and  hardened,  and 
lost.  And  this  was  the  more  likely,  as  he  seems 
to  have  been  naturally  of  an  ardent,  impulsive, 
and  sensitive  temperament.  And  therefore  it 
was,  that  our  blessed  Lord,  with  the  most  deli- 
cate tenderness,  caused  a  special  message  to  be 
sent  to  Peter.  Yes,  it  may  be,  that  the  thought- 
ful addition  of  that  one  word,  was  the  means  of 
bringing  Peter  to  the  presence  of  his  Lord,  and 
of  saving  that  noble  and  gifted  man  from  utter 
despair  and  ruin. 

Ah  !  what  mighty  power  is  there  in  one  word 
of  kindness  judiciously  uttered !    As  the  wise 

168 


THE   MESSAGE   TO    PETEE.  7 

man  justly  observes,  "  A  word  spoken  in  due  sea- 
son, how  good  is  it !"  Oli !  the  misery  that 
might  be  prevented,  and  the  happiness  that 
might  be  conferred,  if  there  were  a  little  more 
considerate  kindness  in  the  world !  Great,  in- 
deed, is  the  power  of  kindness  to  melt  and  sub- 
due the  stubborn  heart !  It  is,  indeed,  the 
mighty  weapon  by  which  God  is  conquering  a 
rebel  Avorld,  and  bringing  back  proud  and  stub- 
born sinners  to  submission  and  obedience. 

But  we  remark,  in  the  second  place,  wliat  an 
affecting  instance  was  this  of  delicate  and  consid- 
erate tenderness  on  the  part  of  our  Saviow;  and 
what  encouragement  is  herein  afforded  to  every 
humble  penitent  to  hope  in  His  mercy ^  and  to 
certify  his  faith  through  the  sacraments  of  the 
Church. 

How  different  the  conduct  of  our  Saviour  from 
the  spirit  of  the  world !  The  men  of  this  world 
would  have  cherished  the  feelings  of  revenge 
and  contempt  for  the  ungrateful  conduct  of 
Peter ;  would  have  bitterly  reproached  him  for 
his  baseness;  would  have  scornfully  repulsed 
him ;  and  would  have  forbidden  him  ever  again 
to  show  himself  in  the  presence  of  his  benefac- 
tor. But,  not  so  with  the  compassionate  Sa- 
viour. Overlooking  his  own  wrongs  and  inju- 
ries. He  generously  thought  only  of  Peter's  good. 

169 


8  THE    ]\rESSAGE   TO    PETER. 

Though  grieved,  deeply  grieved,  it  was  not  be- 
cause of  the  offence  offered  to  himself,  but  be- 
cause of  the  infirmity  and  sinfulness  of  Peter. 
He  pitied  the  poor,  frail,  unhajipy  man.  He 
saw,  with  sadness,  the  dark  and  deep  abyss 
of  shame  and  condemnation  in  which  he  was 
plunged  ;  His  bowels  of  compassion  yearned 
over  the  fallen  man ;  and  He  therefore  pursued 
him  with  messages  of  kindness,  and  with  all  the 
winning  appliances  of  love  and  tenderness.  He 
did  not  wait  for  Peter  to  come  forward,  and 
make  confession,  as  a  condition  of  his  being  for- 
given (this,  indeed,  would  have  been  a  great 
kindness) ;  but  He  gratuitously  sent  after  him, 
and  gave  him  antecedent  assurances  of  His  par- 
doning mercy:  and  in  this  way  He  graciously 
won  him  back  to  rectitude,  to  usefulness,  and  to 
happiness. 

Ah !  how  considerate  and  condescending  was 
this  conduct  of  our  Saviour !  What  a  delicate 
regard  did  He  thus  manifest  for  the  sensibility, 
the  wounded  pride,  and  lacerated  feelings  of  a 
fallen  man !  How  interesting  and  lovely  does 
the  character  of  the  Saviour  thus  appear !  How 
infinitely  exalted  above  the  narrow,  selfish,  un- 
forgiving, malicious,  and  vindictive  spirit  of  the 
world  !  Who,  in  contemplating  this  transcend- 
ent and  heavenlike  conduct  of  the  Saviour,  as 

IGO 


THE   MESSAGE   TO    PETER.  y 

exhibited  tlirongli  His  messenger,  the  angel, 
would  not  exclaim  witli  the  Centurion  who  wit- 
nessed the  crucifixion,  "  Truly  this  was  the  Son 
of  God !"  Most  justly  might  it  be  inferred,  that 
such  spontaneous  and  exuberant  goodness  could 
have  emanated  only  from  the  abode  of  heaven, 
from  the  bosom  of  the  God  and  Father  of 
Mercies. 

And  here,  what  abundant  encouragement  is 
afforded  to  every  hurnhle  penitent  to  go  in  faith  to 
tli-e  Saviour  of  tJie  tuorld^  and  to  certify  this  faith 
in  the  sacraments  of  the  Church. 

When  the  poor  sinner,  being  awakened  by 
the  Sj^irit  of  God,  is  crushed  under  a  sense  of 
his  guilt ;  when  he  is  anxiously  asking  what  he 
must  do  to  be  saved,  and  is  earnestly  desirous  to 
be  reconciled  to  his  God ;  when,  all  timid  and 
alarmed,  he  fears  that  there  can  be  no  hope  of 
mercy  for  such  as  he  feels  himself  to  be :  let  him 
contemplate  the  kind  and  condescending  manner 
of  the  Saviour  towards  the  offending,  but  peni- 
tent, Peter,  and  thus  take  to  himself  encourage- 
ment and  comfort.  Let  him  learn  something  of 
the  mercy  and  goodness  of  the  Divine  Saviour ; 
how  ready  He  is  to  hear;  how  tender  to  pity 
and  forgive ;  how  prompt  to  receive  and  restore 
an  humble,  penitent  sinner.  Let  this  penitent 
bear  in  mind  that  the  Saviour  is  "  touched  with 

161 


10  THE   MESSAGE   TO   PETER. 

the  feeling  of  our  infirmities  ;"  tliat  "  He  knows 
our  frame  and  remembers  that  we  are  but  dust ;" 
that  He  ever  stands  with  outstretched  arms  to- 
wards a  worhl  of  sinners,  with  the  solemn  proc- 
lamation :  "  Him  that  cometh  unto  me,  I  will  in 
no  wise  cast  out."  Let  the  penitent  be  embold- 
ened by  the  restoration  of  Peter,  to  return  to 
the  Lord  in  faith ;  to  take  hold  of  His  promises 
of  mercy ;  and,  in  the  sacraments  of  the  Church, 
to  devote  himself  to  His  service,  and  to  seek  the 
supplies  of  His  grace,  through  those  divinely  ap- 
pointed channels.  Let  it  be  well  remembered, 
that  all  those  deep  convictions  of  sin  ;  all  this 
hungering  and  thirsting  after  righteousness  ;  all 
this  struggling  against  inward  corru2:)tions,  are  the 
messages  which  the  Saviour  sends  through  Plis 
Spirit  of  Grace  to  call  the  penitent  back  to  Him- 
self, and  to  restore  him  to  the  paths  of  peace  and 
salvation.  He  may  be  well  assured  that  the 
Saviour  having  made  advances,  and  having 
sought  him  out  when  he  was  a  careless,  proud, 
and  haughty  rebel,  will  not  now  refuse  him 
when,  humble  and  suppliant,  he  asks  for  mercy 
on  the  faith  of  promises  and  pledges  made  in 
the  Gospel. 

Again,  lohat  an  instructive  example  is  her-e  fur- 
nished for  our  imitatian.  One  of  the  great 
duties,  earnestly  enjoined  by  our  Saviour,  and 

162 


THE    MESSAGE   TO    PETER.  11 

powerfully  enforced  by  His  example,  is  that  of 
forgiveness  of  injuries.  It  is  indeed  made  one  of 
the  express  conditions  of  our  salvation.  In  the 
Gospel  many  earnest  warnings  are  given  against 
a  malicious  and  unforgiving  spirit, — a  spirit  which 
is  destructive  of  the  graces  of  Religion,  and  the 
fruitful  source  of  misery  and  suffering  in  the 
world.  But,  alas !  how  little  of  this  forgiving 
spirit  is  exhibited,  even  among  those  who  call 
themselves  the  followers  of  the  meek  and  the 
lowly  Jesus,  and  who  often  repeat  the  words  of 
His  prayer :  "  Forgive  us  our  trespasses,  as  we 
forgive  those  who  trespass  against  us."  With 
what  exacting  tenacity  do  people  cling  to  their 
own  rights ;  and  with  what  stubborn  persever- 
ance do  they  hold  out  in  hatred  and  revenge  ! 
How  eagerly  do  they  catch  at  any  plausible 
arguments  to  soothe  the  pride  of  self,  and  to  jus- 
tify hatred  and  malice,  under  the  name  of  prin- 
ciple and  conscience  !  And  even  when  people 
do  extend  forgiveness,  it  is  oftentimes  reluctantly 
extorted,  and  with  a  bad  grace  ;  in  an  unkind 
and  unfeeling  manner  ;  in  a  spirit  of  chiding  and 
reproach ;  dwelling  upon  the  errors  and  faults  of 
the  offender ;  harrowing  up  his  feelings  of  shame 
and  remorse,  and  thus,  by  a  rude  and  rough 
hand,  deepening  the  wound  it  professes  to  heal. 
How  often  are  these  acts  of  pardoning  mercy  so 

163 


12  THE    MESSAGE   TO    PETER. 

performed  as  to  leave  beliind  a  sting  of  bitter- 
ness, instead  of  an  abiding  sense  of  obligation 
and  gratitude !  All !  how  little  is  thought  of 
the  wounded  pride,  and  mortified  feelings,  and 
penitential  sorrows,  and  inward  conflicts  of  soul, 
experienced  by  those  who  make  confession,  and 
ask  for  fors^iveness  at  our  hands!  How  often 
has  the  work  of  repentance  and  reformation  been 
marred  and  defeated  by  the  harshness  of  those 
who  should  have  fostered  and  furthered  it  by 
kindness,  and  gentleness,  and  soothing  apj^liances! 
How  many  persons  of  a  sensitive,  morbid  tem- 
perament have  been  hardened  in  sin,  and  driven 
to  desperation,  for  the  want  of  a  little  soothing 
and  condescending  sympathy!  How  many  are 
there,  now  crushed  and  fallen  into  sin,  who  need 
only  the  look  of  kindness  and  the  voice  of  love, 
or  some  little  expression  of  sympathy,  to  win 
them  back  to  the  paths  of  virtue !  Ah !  how 
seldom  do  we  remember  that  a  self-condemned 
and  contrite  spirit  is  tender,  is  sensitive,  is  fastid- 
ious, is  suspicious ;  that  such  a  spirit  needs  gen- 
tleness and  sympathy ;  that,  being  timid,  it  re- 
quires to  be  encouraged,  and  inspired  with  con- 
fidence and  self-respect,  and  not  to  be  repelled  by 
taunts  and  invectives  !  As  the  poet  expresses 
the  thought,  in  speaking  of  a  broken  and  crushed 
rose : 

164 


THE   MESSAGE   TO    PETEK,  3  3 

"  This  elegant  rose,  li.itl  I  sliaken  it  less, 

Miglit  liave  blooin'd  with  its  owner  a  wiiile  ; 
And  the  tear  that  is  wiped  with  a  little  address, 
May  be  follow'd,  jjerhaps,  by  a  smile." 

Ah  !  what  a  want  there  is  in  the  world  of 
spiritual  sympathy ;  of  bearing  one  another's 
burdens ;  of  compassion  for  the  faults  and  infirm- 
ities, for  the  wounds  and  diseases  of  the  soul ! 
We  are  prompt  enough  to  feel  for  the  sufferings 
and  to  administer  to  the  relief  of  the  body ;  but 
who  thinks  or  cares  to  bind  up  the  wounds  of  a 
broken  and  contrite  heart,  and  to  pour  the  oil  of 
consolation  into  an  humble  and  penitential 
bosom  !  How  seldom  are  those  to  be  found  who 
would  send  a  kind  and  inviting  message  to  an  of- 
fending, though  penitent  Peter ! 

Ah  !  if  we  would  be  Christians,  in  deed  and  in 
truth ;  if  we  would  cherish  the  spirit  of  the  Lord 
Jesus  Christ,  and  would  bring  forth  the  fruits  of 
His  Gospel ;  if  we  would  enjoy  in  our  souls  the 
peace  of  God  that  passeth  all  understanding ; 
and  be  qualifying  ourselves  for  the  blessed  man- 
sions of  Heaven,  let  us  be  careful  to  put  away 
from  us  all  the  feelings  of  bitterness  and  malice, 
of  hatred  and  revenge.  Let  us  cultivate  the 
spirit  of  forbearance,  of  charity,  of  love ;  let  us 
remember  our  own  failings,  and  learn  to  look 
with  pity  and  indulgence  on  the  infirmities  of 

165 


14  THE   3IESSAGE   TO    PETEK. 

others;  let  tlie  law  of  kindness  be  ever  in  our 
hearts,  and  its  accents  familiar  to  our  lips ;  and 
let  us  he  tender  of  the  name,  and  the  rights,  and 
the  feelings  of  those  around  us.  Let  us  not  be 
too  hasty  in  judging,  nor  rashly  conclude  that, 
because  something  is  wrong,  every  thing  must  be 
bad.  Let  us  not  only  forgive  those  who  may 
oifend  and  injure  us,  but  let  us  forgive  heartily 
and  fully,  without  reservation,  without  reproach, 
without  dwelling  on  the  wrongs  and  injuries  we 
have  received,  without  tearing  ^the  wound  we 
would  endeavor  to  heal,  without  crushing  the 
spiiit  we  would,  desire  to  raise  and  restore.  Such 
is  the  conduct  that  will  commend  itself  to  the 
judgment  and  conscience  in  the  solemn  hour  of 
death ;  such  is  the  conduct  that  will  meet  the 
approbation  of  God,  the  final  Judge  of  all  the 
earth. 

PRAYER. 

O  Lord,  who  hast  taught  us  that  all  our  do- 
ings without  charity  are  nothing  worth,  send  Thy 
Holy  Ghost,  and  pour  into  our  hearts  that  most 
excellent  gift  of  charity,  the  very  bond  of  peace, 
and  of  all  virtues,  w^ithout  which,  whosoever 
liveth,  is  counted  dead  before  Thee.  Grant  this 
for  Thine  Only  Son,  Jesus  Christ's  sake.     Amen. 


166 


©tacts  for  iltiiisiananj  Msc, 

No.  7. 


HOW  THE  CHURCH  WAS  BUILDED. 


BY   A   LADY. 


Entered  according  to  Act  of  Congress,  in  the  year  1859, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 

District  of  New  York. 


"HOW  THE  CHURCH  WAS  BUILDED." 


Perhaps  tliere  are  few  persons  who,  when 
they  hear  of  a  church  being  bmlt,  reahze  the 
difficulties  which  must  be  encountered, — difficul- 
ties enough  to  make  the  stoutest  heart  sink,  and 
the  truest  courage  fail,  were  it  not  for  His  help 
who  shall  one  day  "  suddenly  come  to  His 
Temple." 

Let  me  tell  you  something  of  the  building  of 

our  church  at  H ,  and  what  was  done  for 

this  object  by  a  Christian  man.  But  you  must 
go  back  with  me  twenty  years.  It  is  a  beautiful 
country  which  surrounds  us  ;  —  tall  old  trees, 
under  whose  shade  the  wild-flowers  spring  up, 
teaching  sweet  lessons  of  the  Resurrection,  and 
whose  branches  preach  every  year  a  sermon 
from  the  text,  "  we  all  do  fade  as  a  leaf."  Then 
the  hills,  sloping  down  to  the  water's  edge,  so 
bright  in  summer ;  and  the  creek  itself,  flow- 
ing with  a  gentle  and  soothing  murmur  over  the 

8  169 


4  "  HOW    THE    CHUKCH    WAS    BUILDED. 

stones  ;  seem  all  to  unite  in  "  blessing  the  Lord, 
praising  and  magnifying  Him  forever." 

But,  in  the  midst  of  all  this  beauty,  there  is 
something  wanting !  The  busy  wheels  of  nu- 
merous factories  are  in  constant  motion ;  the 
humble  dwellings  of  the  poor,"  and  the  mansions 
of  luxury  and  wealth,  meet  the  eye  on  every 
side ;  but — tliere  is  no  cliurcli  to  he  seen.  All 
the  holy  teaching  of  the  trees,  and  flowers,  and 
hills  passes  unnoticed,  and  every  day  is  so  quiet, 
that  when  Sunday  comes,  it  can  scarcely  be 
more  peaceful.  "  Man  goeth  forth  to  his  work, 
and  to  his  labor,  until  the  evening,"  all  the  week 
long,  and  tlien^  on  the  Lord's  day,  forgets,  by 
offering  praise  and  thanksgiving,  to  honor  Him, 
who,  "  very  early  in  the  morning"  on  the  "  first 
day  of  the  week,"  rose  from  Joseph's  garden- 
grave. 

A  young  physician  has  been  going  in  and  out 
among  those  working  people, — visiting  them  in 
their  homes,  and  winning  their  affections  by  the 
dying  bed  of  some  dear  friend  or  relation.  He 
had  been  accustomed  all  his  life  to  the  Church's 
holy  services,  and  now  he  missed  their  strength- 
ening influence,  and  his  heart  pitied  the  poor 
who  had  no  Gospel  preached  to  them. 

So,  he  began \the  Avork  zealously,  and  with  a 
good  courage ;  and  under  his  influence,  in  course 
170 


5 

of  time,  a  parish  was  organized,  and  services  be- 
gan to  be  held,  once  every  Sunday,  in  the  "  old 
school-house."  But  this  did  not  satisfy  him ; — 
like  David,  he  would  "  build  a  habitation  for  the 
Lord." 

You,  who  can  go  every  Sunday  of  your  lives 
to  a  church,  which  was  built  years  ago,  and 
without  giving  you  any  trouble,  can  hardly  un- 
derstand all  his  trials  and  discourasrements.  A 
doctor's  life  in  the  country  is  no  easy  one,  I  as- 
sure you ; — lial)le  as  he  is  to  be  summoned  at 
any  hour  of  the  day  or  night,  in  storm  or  cold, 
to  ride,  perhaps  miles,  to  visit  some  sick  person.. 
Yet,  with  all  his  incessant  occupation,  and  a  con- 
stitution enfeebled  by  disease  and  hard  work,  he 
found  time  to  consider  the  welfiire  of  the  Chui'ch 
he  so  dearly  loved.  And  when  deprived  of  the 
services  of  the  sanctuary,  by  being  called  (as  he 
frequently  was)  to  labor  on  the  Lord's  day,  in 
the  duties  of  his  profession,  he  laid  aside  the  pro- 
ceeds of  his  work  to  be  devoted  to  the  service  of 
his  Master. 

Some  of  the  servants  of  God  have  labored 
faithfully  without  seeing  the  fruit  of  their  labors ; 
one  has  sown,  and  another  reaped ;  and,  before 
the  first  stone  of  the  Church  he  had  hoped  to 
see  erected  could  be  laid,  he  was  removed  to  that 
"  city  which  hath  foundations,  whose  builder  and 

171 


maker  is  God,"  and  where  "  tlie  Lord  God 
Almighty,  and  the  Lamb,  are  the  temple 
of  it." 

Suddenly  the  Master  called  him ;  but  he  was 
found  watching,  and  so  he  was  calmly  laid  to 
rest,  while  the  comforting  service  of  the  Church 
was  read,  and  the  mourning  crowd  felt  that 
"  blessed"  indeed  "  are  the  dead  who  die  in  the 
Lord." 

Let  us  learn  a  lesson  from  this  good  man's  lifeir 
Have  not  many  of  us  said,  "  I  have  no  time  for 
these  things  ;  the  evening  is  the  only  season  I 
can  call  my  own  ;  I  cannot  then  be  expected  to 
-wovk  for  the  Church  V  But  let  us  take  heed, 
and  remember  that  there  is  a  ''  niglit"  coming, 
"  wherein  no  man  can  work." 

Ah  !  that  was  a  sad  period  in  our  church's 
history ;  dark  and  mysterious  at  the  time,  but 
full  of  deep  meaning ;  for  we  were  afterwards 
permitted  to  read  (as  in  a  book)  the  w^orkings 
of  that  Mighty  Providence  by  which  "  our 
church  was  builded."  In  the  midst  of  the  deep 
affliction  which  overshadowed  us — and  laj^,  heavy 
upon  all — the  goodness  and  mercy  of  our  God 
shone  forth,  and  the  instrument  of  His  forming 
was  brought  out,  ready  for  the  conflict ;  and  one^ 
who  before  had  "  cared  for  none  of  these  things," 
was  the  man  destined  to  bring  his  powerful  will 
172 


"how  thk  ciruijoii  was  huilued."  7 

and  wonderful  energies  to  work  in  behalf  of  his 
hitherto  neglected  Saviour. 

So  mighty  is  God  in  powei",  and  "  excellent  in 
working !"  The  Hand  which  with  a  sudden 
blow  took  from  us  "  the  beloved  physician," 
caused  by  the  same  stroke  the  "  living  water"  to 
flow  from  the  heart  of  the  awakened  servant, 
who  w\as  henceforth  to  live  only  to  liis  glory. 
The  lowly  school-house  is  now  witness  to  the 
first  adult  baptism  in  the  parish,  and  beholds 
the  high-spirited  man,  whose  strong  mind  and 
energies  had  heretofore  been  devoted  to  the  ex- 
tension of  a  large  and  responsible  business,  kneel- 
ing like  "  a  little  child,"  with  the  water  of  bap- 
tism on  his  brow,  at  its  simple  chancel-rail. 
This  was  but  the  beginning;  but  the  morning 
had  now  dawned,  which  was  to  "  shine  more  and 
more  unto  the  perfect  day."  Afterwards,  in  Con- 
firmation, and  the  Holy  Communion,  he  sought 
new  supplies  of  strength  for  many  struggles  with 
our  great  adversary,  in  which,  by  God's  grace, 
he  was  to  come  off  moi-e  than  conqueror.  Like 
the  apostle  Paul,  the  first  evidence  he  gave  of 
his  conversion  was  a  practical  indication.  He 
did  not  ask,  "Lord,  are  there  few  that  be  saved  ?" 
but,  "Lord,  what  wilt  Thou  have  me  to  doV^ 
and  he  entered  on  his  new  course  with  a  perfect 
renunciation  of  his  own  will.     In  a  few  months 

173 


8 

he  is  called  to  part  Math  the  darling  of  his  little 
flock — his  youngest  son.  But,  mark  the  change ; 
no  "strong  ci'ying  and  tears"  are  now  wrung 
from  his  loving  and  tender  heart,  but  he  says, 
"  It  is  the  Lord,  let  Him  do  what  seemeth  Him 
good ;"  and  he  brings  the  beloved  form  to  the 
same  hallowed  spot,  and  submissively  lays  it 
down,  amid  the  holy  prayers  of  the  Church  of 
his  affections.  And,  as  he  writes  upon  his  tomb, 
in  the  words  of  the  Shunamite  of  old,  "7i5  is 
well^''  he  feels  that  all  things  must  "work  to- 
gether for  good,  to  those  who  love  God ;"  for  he 
knew  in  whom  he  had  trusted,  and  turned  from 
the  world  to  unbosom  his  sorrow,  having  learned 
from  whose  hand  relief  would  come.  And  now 
let  us  see  how  this  "  model  layman"  shaped  his 
course  after  he  had  renounced  the  world  and  be- 
come henceforth  a  new  creature. 

He  did  not  sit  idly  down,  and  think  he  had 
accomplished  a  great  deal,  by  making  a  surren- 
der of  himself  to  his  God,  but  he  girded  on  the 
armoi',  and  set  forth  in  earnest  for  the  great 
strife.  Day  by  day  the  work  went  on,  and  he 
spent  each  leisure  moment  in  talking  to  his 
neighboi's,  and  urging  their  co-operation  in  his 
vast  undertakings.  In  their  houses,  in  the  work- 
shop, l)y  the  wayside,  and  during  his  many  rides 
on  business,  religion  was  his  all-engi-ossiug  theme, 
174 


"  now    THE    CHURCH    WAS    BUILUEU."  9 

and  lie  never  considered  any  tiling  too  trifling  or 
unimportant  wliicli  niiglit  be  the  means  of  in- 
fluencing some  one  for  good.  All  those  in  his 
employment  came  to  him  with  their  trials  and 
difficulties,  ever  sui-e  of  his  ready  sympathy  and 
wise  counsel.  Thoroughly  convinced,  himself,  of 
the  Scriptural  foundation  of  the  Church  he  loved, 
he  was  always  prepared  to  "  give  an  answei*  to 
every  man,  of  the  hope  which  was  in  him."  He 
delighted  to  engage  in  conversation  with  those 
he  met  in  his  numerous  walks  ;  and  if  he  found 
them  living  "without  God  in  the  world,"  he 
would  try  to  win  them  to  the  service  of  their 
Maker.  Many  now  living  have  testified  to  his 
earnestness  in  first  awakening  in  their  minds  the 
convictions  which  have  resulted  in  bringing  them 
within  the  fold  of  the  Church, 

But  all  this  time,  while  the  "spiritual  house" 
was  building  under  his  influence  and  example,  he 
did  not  forget  the  visible  one.  In  his  intercourse 
with  the  poorer  members  of  the  parish,  he  repre- 
sented to  them  the  advantage  of  having  a  house 
of  prayer,  erected  to  God's  glory,  and  gained 
their  hearty  interest  in  the  work.  Then,  too, 
among  his  friends  and  acquaintances,  he  went 
with  the  same  persuasive  words  upon  his  lips, 
and  never  shrank  from  the  task  of  asking  their 
pecuniary  assistance,  although  he  often  met  with 

175 


10  "  now    THE    CHURCH    WAS   BIJILDED." 

repulses  sufficient  to  dishearten  a  less  ardent 
spirit.  Many  tliouglit  him  "  beside  himself,"  and, 
unable  to  understand  his  whole-hearted  liberal- 
ity, called  his  ideas  "  extravagant ;"  yet  he  was 
never  discouraged,  for  he  remembered  that  God 
had  given  him  all  things,  and  therefore  he  would 
not  offer  Him  that  which  cost  him  nothing.  He 
knew 

"  The  work  was  not  of  eartli, 
But  had  its  end  in  Heaven." 

He  was  not  one  who  would  dwell  in  a  "  ceiled 
house,"  enjoying  the  comforts  of  a  happy  and 
luxurious  home,  while  the  Lord's  house  could 
find  no  place  amid  the  beauties  of  the  surround- 
ing landscape. 

Time  would  fail  me  to  tell  of  all  the  obstacles 
and  prejudices  which  this  bold  and  remarkable 
man  was  obliged  to  overcome,  ere  the  place  was 
secured  whereon  the  ark  of  the  Lord  was  to  find 
a  resting-place.  It  was  a  bright  summer  after- 
noon when  he  stood  with  his  children  to  see  the 
ground  broken  for  the  new  church  edifice;  and, 
at  his  request,  each  one  removed  a  portion  of  the 
earth,  which  was  to  open  wide  its  bosom,  and 
enfold  the  substantial  walls  and  heavy  buttresses 
of Church. 

The  s23ot  seemed  already  consecrated  to  our 
17C 


"  now    THE    CHURCH    WAS   BUILDED."  1  1 

Wessed  Lord  and  Saviour,  for  this  was  the  place 
wherein  prayer  was  to  be  made  to  Him  continu- 
ally, though  sinners  might  blaspheme  His  name 
without. 

All  through  the  autumn,  and  a  portion  of  the 
winter,  the  church  building  went  on  bravely, 
and  when  at  last  (])y  reason  of  the  extreme  cold) 
the  busy  sound  of  the  mason's  hammer  was  no 
longer  heard,  we  could  look  from  our  chamber- 
windows,  and  trace  its  graceful  outline  against 
the  red  evening  sky.  Spring  and  summer  came 
again,  and  the  work  was  pursued  diligently  for 
another  year,  and  the  little  community  awaited 
with  eager  interest  the  day  when  the  sacred  por- 
tals should  be  opened  for  the  first  service  in  the 
new  sanctuary. 

It  came  at  last,  with  a  cloudless  sky,  and 
the  forest  trees  (in  the  midst  of  which  the 
church  stands)  were  arrayed  in  tender  and 
budding  green.  All  nature  seemed  in  unison 
with  our  thankful  and  happy  hearts,  as  crowds 
of  people  began  to  assemble,  at  an  early 
hour,  to  join  in  the  sacred  services  of  the 
day. 

Many  thoughts  of  the  future  filled  the  minds 
of  that  Christian  l)and  of  worshippers,  as  they 
joined  in  the  strains  of  praise  and  prayer  which 
now  arose  for  the  first  time  from  those  walls, 

s*  IVT 


12 


whose  arches  shall  echo,  with  holy  ascriptions, 
and  whence 

"  Tlwu  art  the  King  of  Glory ^  O  Christ  /" 

shall  ascend  to  His  heavenly  throne,  until  He 
comes  to  claim  His  earthly  kingdom. 

Some  thought  of  the  little  children  who  would 
be  brought  to  Jesus  in  holy  baptism,  and  of 
those  who  in  that  place  would  take  upon  them- 
selves the  vows  which  had  been  made  in  their 
name ;  and  others  thought  how  unnumbered 
souls  would  commemorate  their  Saviour's  love  at 
His  holy  table,  and,  after  glorifying  Him  upon 
earth,  would  sing  praises  in  Heaven  "  unto  Him 
who  loved  them  and  washed  them  from  their  sins 
in  His  own  blood."  All^  doubtless,  thought  that 
it  was  indeed  no  small  thing  to  have  placed  one 
stone  in  that  fair  temple,  for  it  was  in  truth  no 
unpretending  building,  such  as  might  have  been 
erected  with  slight  exertion ;  its  massive  walls 
showed  that  it  was  intended  for  ages  to  come. 
The  beautiful  proportions  of  the  high  arched 
roof  and  "  recess  chancel"  excited  universal  ad- 
miration, and  some  who  had  never  been  in  such 
a  church  before,  said,  that  when  the  organ 
pealed  forth  its  deep  tones  in  the  opening  anthem, 
it  seemed  like  "  the  music  of  Heaven." 

Was  not  this  a  day  of  holy  triumph  for  that 
178 


earnest  Christian,  when  lie  witnessed  the  fruits 
of  his  untiring  exertions  for  the  cause  of  his 
Maker?  "  It  was  indeed  a  day  of  rejoicing  to 
all ;  a  day  of  happy  and  thankful  memories,  on 
which  we  love  to  dwell,  now  that  he  who  guided 
us  through  all  our  difficulties  in  erecting  the 
earthly  tabernacle  has  been  promoted  to  a  higher 
station  in  the  "  Church  Triumphant." 

It  was  remarked  to  him  at  that  time,  by  one 
who  knew  the  sti'uggles  and  trials  through  which 
he  had  passed,  that  "  now^  he  would  be  quite  at 
a  Io,s%  as  his  work  was  completed ;"  to  wdiich  he 
replied,  "  Oh,  no,  my  work  has  only  begun  ;  for 
twenty-one  years  of  my  life  I  have  served  the 
world  ;  I  have  robbed  my  God  of  what  was  all 
His  due,  and  while  I  live  I  can  never  repay  the 
debt."  What  his  hand  found  to  do,  he  did  it 
with  his  might,  and  in  nowise  discouraged  by  the 
sacrifices  and  trouble  which  the  building  of  o?ie 
church  had  cost  him,  the  very  day  before  it  was 
opened  for  Divine  service  he  had  secured  the 
ground  in  a  neighboring  village  for  the  planting 
of  another.  His  heart  was  filled  with  high  hopes 
for  the  future  gloiy  and  honor  of  his  Lord,  in 
this  new  field,  where  "the  harvest"  truly  "was 
plenteous,"  but  "  the  laborers  few,"  for  no  place 
of  worship  had  as  yet  been  estaVjlished,  although 
the  community  was  large  and  intelligent.     The 

179 


14  "  now    THE    CHUECH    WAS    BUILDED." 

ctiurcli  he  planned  was  on  a  scale  of  liberality 
exceeding  his  previous  efforts ;  a  school-house 
was  at  once  erected,  where  the  people  were  gath- 
ered ;  the  young  parish  was  thriving,  and  the 
church  partially  built,  when  the  decree  went 
forth  for  the  servant  to  "  give  an  account  of  his 
stewardship."  But  reaching  onwards,  even  the 
last  hour  of  his  life  he  is  anxious  for  the  pros- 
perity of  the  church,  and  leaves  provision  and 
solemn  injunctions  for  others  to  finish  his  work. 

After  the  removal  of  its  beloved  and  lamented 
founder,  none  can  know  the  absorbing  hold  it 
took  on  the  thoughts  and  interests  of  his  be- 
reaved friends.  Its  progress,  its  difficulties — all 
connected  with  it,  seemed  a  part  of  our  daily  life, 
associated  with  j^leasant  and  sacred  memoiies ; 
his  strong  expressions  of  faith,  his  earnest  dem- 
onstration of  works,  thus  cementing  in  his  own 
life  and  practice  what  God  has  joined  together. 
And  when  the  church  was  finished,  and  we  as- 
sembled within  its  holy  precincts  to  consecrate 
the  noble  structure  to  tlie  honor  of  His  great 
name,  although  many  sorrowful  pangs  were  min- 
gled with  our  thanksgivings,  as  we  remembered 
the  one  who  had  "taken  sweet  counsel"  with  us 
on  earth,  yet  we  checked  our  repining  when  we 
thought  of  him  among  the  shining  company  who 
"  walk  about  Zion,"  within  the  walls  of  that  city 

180 


"how  the  church  was  builded."        15 

of  whicli  "  the  Lamb  is  the  light,"  and  which  is 
peopled  with  the  glorified  spiiits  of  those  who, 
having  "fought  the  good  fight  of  faith,"  are 
henceforth  "  resting  from  their  labors."  So, 
with  his  life,  his  work  is  at  an  end,  and  he  no 
longer  needs  the  refreshment  of  God's  ordi- 
nances, and  the  services  of  the  sanctuary,  for  he 
has  reached  his  Father's  house,  and  his  day  of 
toil  is  over.  With  him  life  and  work  were  sy- 
nonymous, and  in  deploring  the  sudden  visitation, 
many  marvelled  at  the  mysterious  Providence 
that  took  him  from  so  great  a  work  ere  it  was 
finished.  But,  would  it  ever  have  been  other- 
wise ?  Would  he  ever  have  ceased  from  his 
labors,  until  his  Heavenly  Father  saw  fit  to 
translate  him  into  that  rest  "  which  remaineth 
for  the  people  of  God  ?"  The  work  on  which 
he  had  just  entered  called  for  greater  faith, 
greater  hope,  greater  charity ;  greater  sacrifices 
of  time,  of  convenience,  of  means.  Whenever 
his  summons  had  sounded  it  would  have  found 
him  doing  his  Master's  business.  He  lived  "unto 
the  Lord,"  and  when  He  took  him,  he  "  died 
unto  the  Lord,"  so  that,  "living  and  dying  he 
was  the  Lord's."  While  it  is  sufficient  for  us  to 
know  that  "  He  doeth  all  things  well,"  faith  leads 
us  to  that  higher  spiritual  life,  where,  with  the 
assembly  of  the  blest,  he  awaits  the  final  con- 

181 


16 

summation  of  glory.  If  the  highest  employment 
of  heaven  is  doing  God's  will,  and  our  blessed 
Saviour  teaches  us  to  pray  (as  our  highest  aim) 
that  His  "  will  may  be  done  on  earth,  as  it  is  in 
heaven,"  can  we  imagine  a  lower  aim  for  those 
on  whom  earth  has  now  no  claim,  and  who  have 
not  yet  entered  heaven  ?  No,  we  feel  that  when 
the  blessed  Lord  took  him  from  the  great  work 
on  which  he  was  engaged  here,  He  "had  need 
of  him,"  for  a  higher  and  holier  work  in  the 
kingdom  of  the  saints.  Our  holy  Church  teach- 
es us  to  give  thanks  to  Almighty  God  for  the 
good  examples  of  those  His  servants  "  who  have 
departed  this  life  in  His  faith  and  fear,"  and  we 
bear  Him  in  our  hearts,  when  we  offer  up  our 
prayers  in  the  sacred  places,  which  are  fragrant 
with  his  memory;  for,  "the  righteous  shall  be 
had  in  everlasting  remembrance." 

And  now  I  have  told  you  how,  through  many 
obstacles  and  discouragements,  "  our  church  was 
builded,"  and  have  given  you  an  account  of  what 
one  man  did.  Can  any  one,  then,  say,  "  I  have  no 
influence  with  others?  I  have  no  gold  to  offer 
unto  the  Lord  ?  I  cannot  do  as  he  did  ?"  But 
have  you  no  offering  of  a  "  free  heart"  to  give 
Him  ?  no  time  to  devote  to  serving  Him  ?  Re- 
member, "  ye  are  not  your  own,  for  ye  are 
])ouglit  with  a  price."     The  one  of  whom  I  have 

182 


"  HOW   THE    CHUllCH    WAS    BUILDED."  1 7 

been  telling  yon  did  not  content  himself  witli 
giving  his  money  to  help  build  the  church,  but 
he  gave,  also,  his  time,  his  talents,  his  loving  ad- 
vice to  others ;  and  although  the  career  of  use- 
fulness in  which  he  was  earnestly  engaged,  was 
suddenly  brought  to  a  close,  he  still  speaks  to 
us,  in  his  works  and  in  his  example.  The 
churches  he  built,  with  their  spires  pointing 
heavenward,  tell  how  much  may  be  achieved  by  a 
ready  and  willing  spirit,  and  suggest  to  us  sweet 
and  consoling  thoughts  ;  for  we  know  that  "  his 
labor  was  not  in  vain  in  the  Lord."  Crowds  of 
worshippers  assemble  within  their  walls  to  hear 
the  Gospel  read  and  preached,  and  generations 
yet  to  come,  "  shall  rise  up  and  call  him  blessed." 
The  active  and  enei-getic  layman  can  do  much 
to  streno^then  the  hands  and  cheer  the  heart  of 
his  pastor ;  and  in  his  intercourse  with  the  world, 
in  the  ordinary  routine  of  his  business,  has  many 
more  opportunities  for  the  exercise  of  a  true 
missionary  spirit.  It  was  often  a  matter  of  sur- 
prise that  one  who  was  never  "  slothful  in  busi- 
ness," should  yet  be  so  ''  fervent  in  spirit ;"  and 
strangers,  to  whom  he  would  address  himself,  in 
regard  to  their  spiritual  concerns,  have  sometimes 
remarked,  "  Sir,  you  must  be  a  minister^  or  you 
would  not  be  so  interested  in  my  salvation." 
The   Church    mourns  the  loss  of  such   faithful 

183 


18 

cliiklren,  and  lier  ministers  deplore  the  want  of 
sympathy  and  co-operation  they  need  from  her 
members,  but  Ave  believe,  for  our  comfort  in  the 
"  day  of  our  visitation,"  that  our  Heavenly  Father 
withdraws  His  obedient  servants  from  the  scenes 
of  their  earthly  labors,  that  those  who  remain 
may  be  quickened  by  their  example,  and  ani- 
mated by  a  hearty  desire  to  follow  in  their  foot- 
steps. Let  this  thought  stimulate  us  to  greater 
earnestness  in  our  holy  cause,  greater  zeal,  great- 
er love,  that  in  the  exercise  of  our  best  energies 
hei'e,  we  may  he  fitting  for  more  exalted  and 
holy  employment  hereafter. 

184 


®^vact5  for  iltisriiDitanj  Jise. 

5^0.  S. 


DEATH-BED    REPENTANCE   AND    THE 
PARISH    REGISTER. 

A  NARRATIVE. 


Entered  according  to  Act  of  Congress,  in  the  year  1S59, 

By  DANIEL  DANA,  Ju., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


DEATH-BED  REPENTANCE  AND  THE 
PARISH  REGISTER. 


"  I  SHOULD  be  sorry  to  die  just  as  I  am  now." 

So  said  Mr.  Austen,  an  ingenuous  but  some- 
what tliouglitless  young  man,  with  whom  Mr. 
Worthy  liad  entered  into  conversation  as  they 
met  in  a  morning  walk. 

"I  have  never  taken  hold  of  religion  as  I 
would  wish  to  do.  But  I  read  my  Bible  and  go 
to  church.  This  morning  I  read  the  story  of 
the  Dying  Thief." 

3Ir.  W.  ''  And  what  did  you  make  of  it  ?" 

3Ir.  A.  "It  is  very  full  of  comfort;  do  you 
not  think  so  ?" 

Mr.  W.  "  It  is  for  some  people,  but  I  know  of 
none  for  you." 

3fr.  A.  "  Does  it  not  seem  to  teach  that, 

'  While  tlie  lamp  liolds  out  to  burn, 
Tlie  vilest  sinner  may  return  ?'  " 

Mr.  W.  "By  no  means.     It  teaches  that  the 

187 


D K AT H-15ED    REPE N TA NO E 


man  wlio  truly  repents  him  of  his  sins,  and  stead- 
fastly trusts  in  the  Lord  Jesus  Christ,  shall  be 
saved  ;  and  this,  even  when  his  sins  have  been 
many,  and  his  life  is  near  its  close.  But  there  is 
nothing  in  it  to  persuade  one  that  the  man  who 
purposely  23ostpones  his  religious  duties  until  the 
last,  will  have  either  the  opj^ortunity  or  the 
grace  of  repentance.  I  think  I  can  show  you  a 
vast  difference  between  this  case  and  yours.  For 
instance,  what  religious  advantages  had  the  thief 
enjoyed?" 

Mr.  A.  "None  that  we  know  of:  probably, 
in  those  evil  days,  he  had  not  much  to  help  him 
in  the  way  of  precept  or  example." 

Mr.  W.  "  This  is  a  strong  point  against  you, 
who  are  nurtured  in  a  Christian  land,  and  by  a 
Christian  mother.  But  consider  again,  that,  so 
far  as  we  know,  he  accepted  the  first  offer  of  the 
Gospel  that  was  made  to  him,  whereas  you  have 
refused  a  gi'eat  many  offers." 

Mr.  A.  "There  is  reason  in  what  you  say; 
but,  per  contra,  Mr.  Worthy,  I  hope  I  am  a 
better  man  than  he,  and  have  less  need  of  par- 
don." 

Mr.  W.  "  It  pains  me  to  hear  you  urge  that 
plea.  I  shall  not  answer  it,  for  I  judge  nothing 
before  the  time,  until  the  Lord  come.  We  brand, 
and  smite,  and  hang  the  poor  wretch  who  breaks 

188 


AND   THE   PARISH   REGISTER.  6 

tlie  commandments  of  the  second  table :  ex- 
ceedingly indignant  we  are  at  sins  committed 
against  our  lives,  our  families,  our  property,  and 
our  honor.  It  will  be  for  God  to  decide  whether 
these  offences  are  more  heinous  than  the  deliber- 
ate violation  by  enlightened  men  of  the  com- 
mandments which  come  first — which  assert  the 
claims  of  Almighty  God.  But  all  this  apart, 
there  are  ten  thousand  chances  to  one  against 
your  opportunities  of  repentance  being  equal  to 
those  of  the  thief"  And  Mr.  Worthy  proceeded 
at  greater  length  than  we  can  use,  to  specify 
some  of  these  uncertainties,  counting  them  off  on 
his  finsrei-s. 

"  Fh'st^  The  thief  was  distinctly  admonished  of 
approaching  death  ;  he  marched  right  up  to  it 
step  by  step.  It  is  uncertain  Avhether  you  will 
have  such  warning. 

"  Secondly^  The  thief  was  in  full  vigor  of  mind 
and  body.  His  brain  was  clear ;  he  could  see, 
hear,  and  talk.  It  is  uncertain  that  your  last 
hours  will  be  undisturbed  by  debility,  drowsiness, 
or  delirium. 

"  Thirdly^  The  thief  had  near  at  hand  the 
gentlest  and  wisest  of  teachers — even  the  Master 
himself.  It  is  uncertain  that  you  will  have  any 
teacher  at  all,  much  more  a  judicious  and  faithful 
one.     Often  we  ministers  are  troublesome  ;  but 

189 


6  DEATH-BED    REPENTANCE 

sometimes  when  men  desire  our  help,  we  are  not 
to  be  found. 

"  Fourtldy^  The  thief  had  not  lost  his  capacity 
of  repentance.  It  is  uncertain  how  long  you 
may  have  this  capacity.  A  man  may  go  on 
from  one  thing  to  another — you  may  thus  go 
on,  until,  when  you  come  to  die,  there  will  not 
be  enough  of  man  left  in  you  to  make  a  Chris- 
tian out  of. 

"  But^^/YZ'///,  what  story  did  you  say  you  read 
this  morning?" 

Mr.  A.  "  The  story  of  the  Dying  Thief." 

Mr.  W.  "  You  say  wrong.  There  is  no  such 
story.  '  He  was  crucified  between  two  thieves.' 
One  repented  ;  not  so  the  other.  And  supposing 
you  have  none  of  the  disadvantages  I  have 
alluded  to  ;  that  you  stand  upon  an  equal  foot- 
ing with  these  thieves ;  this  story  gives  you  the 
same  reason  to  expect  that  you  will  be  lost  that 
it  does  to  hope  you  will  be  saved.  You  have 
mistaken  the  bearing  of  this  narrative.  It  is 
infinitely  full  of  comfort  to  a  contrite  sinner,  like 
to  the  thief,  in  his  sin  and  in  his  sorrow  for  it ; 
the  man  who  has  the  sin,  but  not  the  sorrow, 
must  look  upon  the  other  side  of  the  cross ;  that 
thief  is  for  his  study,  not  this  one." 

Mr.  Austen  was  not  unwilling  to  confess  that 
he  had  judged  and  spoken  hastily:  there  were 
190 


AND   THE   PARISH    REGISTER.  7 

elements  in  this  story  which  had  escaped  his  at- 
tention. As  they  walked  on,  he  proceeded  to 
speak  of  the  uncertainties  of  life. 

"  I  ought  to  know, — indeed  I  do  know,  when  I 
am  serious, — that  it  is  very  unreasonable  to  count 
with  certainty  upon  the  future.  Apart  from 
Scripture,  our  '  own  poets'  have  ransacked  nature 
for  images  expressive  enough  to  describe  the 
brevity,  the  illusiveness,  the  uncertainty  of  life. 
I,  if  any  one,  should  pray  to  be  delivered  from 
sudden  death." 

Mr.  W.  "  You  have  observed  that  I  make  very 
frequent  mention  of  it  in  preaching.  But  after 
all,  after  all  our  talk,  our  pretty  images,  our 
smart  sayings,  our  sentimental  revei'ies,  how  lit- 
tle we  realize  the  uncertainty  of  life  !  Mr.  Aus- 
ten, let  me  submit  a  few  facts  to  you.  As  we 
have  reached  my  study,  come  in  and  let  us  pro- 
long our  conversation." 

Upon  Mr.  Worthy's  table  lay  a  large  volume, 
with  several  loose  memoranda  lying  upon  the 
open  page. 

"  This  is  the  parish  register.  I  have  been 
looking  over  the  record  of  funerals.  Here  is  a 
list  of  all,  or  nearly  all,  who  have  been  buried 
with  the  Church  service  in  the  last  few  years,  and 
most  of  them  were  known  to  you.  Would  you 
like  to  examine  this  list,  and  see  what  it  says  ? 

191 


8  DEATH-BED    REPENTANCE 

We  sliall  tlius  see  how  tlie  case  stands  in  our 
day  and  in  our  climate." 

Mr.  A,  "  With  great  pleasure.  Your  list  is  a 
long  one  for  so  small  a  congregation, — twelve  last 
year  ;  who  would  have  thought  it  ?  But  most 
of-these  names  indicate  children." 

Mr.  W.  "  Yes ;  I  often  think  of  Longfellow's 
lines — 

'  There  is  no  fireside,  howsoe'er  defended, 

But  hatli  one  vacant  chair : 
There  is  no  flock,  however  watch'd  and  tended, 
But  one  dead  lamb  is  tliere.' 

God  seems  to  call  the  little  children  to  Him,  that 
the  hearts  of  the  parents  may  folio av  thither. 
But  leaving  out  children  and  servants,  we  have 
here  the  names  of  twenty  persons ;  classifying 
them  according  to  age,  my  account  stands  thus : 

Old  (over  50) 8 

*      Middle-aged 5 

Young  (from  16  to  25) 7  " 

Ifr.  A.  "  So  large  a  proportion  of  young  peo- 
ple !  Yes,  I  knew  them  all.  Youth  seems  to  be 
a  poor  protection." 

3£r.  W.  "And  even  when  we  add  other  things. 
See,  as  my  finger  travels  down  the  record ;  an 
only  daughter,  rich,  beautiful — how  strange  it 
seemed  to  her  that  she  must  die  !  A  young 
man  of  twenty-five ;   his  parents  left  childless  ! 

192 


AND   THE   PARISH    REGISTER.  9 

Auother  young  man,  not  quite  twenty-one,  the 
stay  of  a  widowed  mother  !  Another,  of  about 
the  same  age !  Here  follow  the  names  of  two 
young  girls  who  had  just  left  school ! 

"  Death  is  very  inexorable.  Oh,  what  bitter 
ffi'ief  I  have  witnessed  at  the  death  of  those 
young  people,  whose  earthly  prospects  seemed 
so  fair.  We  are  dealing  with  facts  now,  not 
fancies ;  please  note  this  well. 

"  Of  adults^  over  sixteen  years  of  age^  who 
have  died  in  this  parish^  one  third  were  under 
tiventy-five  or  thirty  years.^'' 

Mr.  A.  "It  is  even  as  you  say.  The  old  peo- 
ple on  your  list  scarce  exceed  the  young  men 
and  maidens." 

3fr.  W.  "Now  let  us  make  another  arrange- 
ment.    How  much  warning  did  they  have  ? 

Death  preceded  by  lingering  sickness 8 

By  sickness  of  a  week  or  two 4 

Sudden  deaths 8 

In  other  words,  two  fifths  had  no  warning  of  ap- 
proaching death,  and  another  fifth  the  warning 
of  but  a  few  days." 

Mr.  A.  "But,  sir,  some  of  these  eight  were  sick 
a  while." 

Mr.  W.  "  That  is  true ;  look  over  their  names. 
With  five  of  them  death  was  instantaneous ; 
they  had  not  time  so  much  as  to  utter  a  cry  for 

9  193 


10  DEATH-BED    REPENTANCE 

help.  One  died  by  casualty ;  another  in  her 
sleep  ;  another  in  the  street,  of  a  sudden  hem- 
orrhage from  the  lungs ;  two  others,  who  seemed 
to  be  in  their  usual  health,  were  found  dead  or 
just  dying.  But  there  are  three  more  in  the  list. 
I  have  added  them,  because  consciousness  forsook 
them  when  they  were  free  from  all  apprehension, 
and  never  returned.  Although  they  breathed 
some  days,  they  had  no  more  warning  of  their 
end  than  the  other  five." 

Mr.  A.  "  Yes,  I  i-emember.  One  fell  down  in 
a  fit,  suddenly.  Poor  fellow,  he  knew  nothing 
afterwards,  although  he  lived  a  week.  That  old 
man  was  knocked  down  by  a  horse,  and  never 
spoke  again.  And  the  last — what  were  the  facts 
in  her  case  ?" 

Mr.  W.  "  In  the  midst  of  what  seemed  to  be  a 
trifling  illness,  all  at  once  she  was  seized  with 
congestion  of  the  lungs  and  brain,  and  died  in  a 
few  hours.     Note  then  this  second  fact. 

'-'■In  tJiwparisJi  twofiftlis  of  tlie]people  have  died 
without  any  hnowledge  that  death  was  near  at 
hand. 

"  But  let  us  take  another  look.  I  said  that  we 
must  not  count  on  having  religious  facilities 
about  us  when  we  come  to  die.  Just  observe 
this  third  fact. 

^'•One fourth  of  these  people  died  away  from  home. 

194 


AND    THE    PARISH    REGISTER.  11 

"  Here  are  the  names  of  three  who  died  at  an 
inn  or  boarding-house,  and  of  two  who  died  on 
the  highway." 

Mr.  A.  "These  are  interesting  details.  Can 
you,  in  addition,  form  any  estimate  of  the  pro- 
portion who  were  ready  to  meet  God  ?" 

Mr.  W.  "It  is  not  for  man  to  sit  in  judgment 
on  his  fellow-sinners.  God  alone  can  determine 
that  question.  But  I  can  tell  you  what  their  re- 
ligious attitude  and  position  were.  Of  these 
twenty  there  were — 

Coiniimnicants  in  fact,  or  in  intention 7 

Persons  wlio  had  disused  tlie  communion  and 

who  expressed  themselves  penitently 2 

Non-communicants 10 

Unknown 1 

"  One  half  died  without  any  formal  voluntary 
sacramental  confession  of  their  faith  in  Christ. 
It  is  sad,  very  sad  to  think  of.  The  Lord  grant 
that  their  blood  may  not  be  required  of  me !" 

3fr.  A.  "That  record  must  remind  you  of  some 
solemn  incidents." 

Mr.  W.  "  Indeed  it  does.  I  dare  not  tell  you 
Avhat  holy,  and  again  what  awful  memories  it 
awakens.  Some  among  them  looked  up  to  me 
and  listened  so  meekly  to  my  poor  teachings, 
and  died  so  sweetly  and  submissively !  I  must 
not  talk  about  them.  But  here  is  one  of  whom 
I  can  tell. 

195 


12  DEATH-BED    REPENTANCE 

"He  was  a  musician  in  Barnum's  travelling 
menagerie.  In  the  gray  dawn,  the  wagon  on 
which  he  was  riding  upset,  and  he  was  killed  in- 
stantly: this  was  near  our  village.  The  show 
went  on  as  usual.  But  the  next  morning,  Sun- 
day, they  came  to  ask  that  I  would  bury  him, 
and  the  funeral  escort  proceeded  from  the  large 
tent  to  the  burying-ground. 

"  His  fellow-musicians  were  the  chief  mourners : 
they  wept  bitterly  while  standing  by  the  open 
grave.  I  reminded  them  that  they  too  were 
travellers  and  sojourners,  and  that  death  must 
soon  meet  them  on  the  way. 

"  When  the  words  '  earth  to  earth,  ashes  to 
ashes,  dust  to  dust,'  were  uttered,  the  roll  of  the 
muffled  drum  was  added  to  the  sound  of  the 
falling  clods.  And  when  all  was  ready  for  the 
grave  to  be  filled  up,  they  wij^ed  away  their 
tears  and  grasped  their  instruments,  and  then, 
burst  forth  a  dirge  so  wild  and  solemn  as  melted 
all  our  hearts. 

"  I  did  not  know  they  could  play  so  well :  but 
the  music  came  from  their  very  souls.  The 
fading  sunlight,  the  subdued  stillness  of  many 
hundreds  gathered  around,  and  then  the  heavy 
fall  of  the  eartli,  Avhich  unconsciously  kept  time 
with  that  heart-broken  strain,  oh  !  I  never  can 
forget  it.     I  thought  of  Eobert  Hall's  famous 

196 


AND    THE    PAKISII    REGISTER.  13 

sentences — 'If  it  be  lawful  to  indulge  siicli  a 
thought,  what  would  be  the  funeral  obsequies  of 
a  lost  soul  ?  Where  shall  we  find  the  tears  fit  to 
be  wept  at  such  a  spectacle  ?  Or,  could  we  real- 
ize the  calamity  in  all  its  extent,  what  tokens  of 
commiseration  and  concern  would  be  deemed 
equal  to  the  occasion  ?  Would  it  suffice  for  the 
sun  to  veil  his  light  and  the  moon  her  bright- 
ness? to  cover  the  ocean  with  mourning  and  the 
heavens  with  sackcloth  ?  or,  were  the  whole  fab- 
ric of  nature  to  become  animated  and  vocal, 
would  it  be  possible  for  her  to  utter  a  groan  too 
deep,  a  cry  too  piercing,  to  express  the  magni- 
tude and  extent  of  such  a  catastrophe  V  " 

Mr.  Austen  expressed,  as  might  be  expected, 
his  admiration  of  this  beautiful  passage;  and  he 
added — 

"  We  do  too  often  listen  to  sermons  about  the 
uncertainty  of  life  as  if  it  all  were  mere  declama- 
tion. I  own  my  error  :  your  record  confirms  all 
your  positions.  That  I  should  die  in  my  youth, 
and  at  a  moment's  warning,  and  with  no  one  to 
counsel  and  console  me,  would  be  by  no  means 
strange.    I  wish,  indeed,  that  I  were  ready  to  die." 

Mr.  AYorthy  saw  that  his  young  visitor  was 
moved  by  the  conversation :  there  was  no  more 
of  that  flippancy  in  his  talk  which  had  hitherto 
pained  him.     He  saw  that  he  would  now  bear  a 

107 


14  DEATH-BED    KEPENTANCE 

plain  dealing,  which  in  a  different  mood  might 
have  offended  him.  He  proceeded  somewhat  as 
follows: 

"  I  should  be  glad  if,  as  the  result  of  this  con- 
versation, you  should  determine  to  count  less 
certainly  on  the  morrow,  and  give  heed  at  once 
to  your  safety.  But  I  must  express  my  surprise 
that  you  seem  to  think  of  nothing  except  your 
own  safety:  all  you  seem  to  care  for,  is  to  make 
sure  that  you  will  not  be  wretched  after  death. 

"  Just  consider :  you  are  a  young  man  still ;  you 
have  a  sense  of  honor  and  justice  ;  you  are  grate- 
ful to  those  who  do  you  kindness ;  you  have  sen- 
sibilities, and  can  spare  a  teai*  to  the  poor  musi- 
cian who  falls  by  the  wayside. 

"And  what  did  you  this  morning,  according  to 
your  own  account  ?  You  read  an  awful  account 
of  the  mystery  of  guilt ;  how,  rather  than  pass  it 
by,  Almighty  God  suffered  His  holy  Son  to  ago- 
nize and  die :  a  story  of  boundless  compassion 
and  mercy  infinite,  all  offered  to  you ;  a  tale  of 
suffering,  and  })atience,  and  goodness,  that  ought 
to  break  a  man's  heart.  You  ou<2:ht  to  come 
from  such  a  scene  smiting  upon  your  breast, 
angry  with  your  sins,  eager  to  do  something  for 
Him  who  did  all  for  you.  But  no,  you  fastened 
your  thoughts  on  one  incident,  and  tried  to  per- 
suade yourself  from  it,  tliat  you  niiglit  with  nice 
198 


Ai^D    THE    PAKISII    KEGISTER.  15 

calculation  sin  yet  more,  continue  to  evade  all 
the  claims  of  duty  and  of  gratitude,  and  tlien 
make  all  right  by  a  few  sorrowful  words  in  life's 
twilight.  My  friend,  can  it  l)e  that  you  cherish 
so  poor  a  purpose  as  this  ?  Do  you  let  yourself 
think  of  religion  only  as  a  hateful  necessity,  a 
mournful  alternative,  to  be  preferred  only  to 
eternal  punishment?" 

The  young  man  blushed  deeply  at  this  pointed 
Jippeal ;  he  stammered  forth  something,  half  con- 
fession and  half  apology ;  but  just  then  they 
were  interrupted.  Mr.  Worthy  did  not  regi'et 
it,  for  he  knew  that  for  the  present  enough  had 
been  said. 

Reader  !  these  are  facts  which  we  have  laid 
before  you ;  the  plain,  unvarnisiied  tale  of  a 
parish  register. 

If  you  doubt  whether  it  presents  a  fair  state- 
ment, call  over  the  roll  of  your  own  departed 
acquaintances.  How  many  of  them  had  fair 
Avaruing  of  approaching  death  ?  How  many 
were  able  to  avail  themselves  of  the  warning? 

Those  are  dangei'ous  lines  quoted  by  the 
speaker  in  the  beginning  of  this  tract.  Say, 
rather,  to  your  own  heai't — 

"  Hasten,  sinner,  to  return  ; 

Stiiy  not  for  the  morrow's  sun, 

Lest  til}'  liuiii)  should  cease  to  burn, 

Ere  salvation's  work  is  done." 

199 


STracts  for  iilissionarij  Jlsc. 

No.  9. 


THE  PROCESS  OF  CONVERSIOJf. 


A  NAKRATIVE. 


Entered  according  to  Act  of  Congress,  in  the  year  1859, 

Bt  DANIEL  DANA,  Jr., 

In  the  Clerk's  OflBco  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


THE  PKOCESS  OF  CONVERSION. 


The  conversation  reported  in  a  former  tract 
upon  the  subject  of  sudden  death,  was  not  with- 
out its  results.  From  that  time  Mr.  Worthy's 
young  fi'iend  was  much  more  thoughtful ;  it  was 
not  many  weeks  before  he  frankly  told  the  min- 
ister that  he  now  desired  to  be  a  Christian,  and 
availed  himself  of  his  counsel,  and  of  the  books 
which  from  time  to  time  were  offered  him. 

He  soon  found  that  these  communications  were 
very  profitable.  Sometimes  difficulties  which 
had  sorely  puzzled  him  were  easily  cleared  up ; 
or  pei'haps  he  learned  that  the  wisest  and  best  of 
men  were  as  much  at  a  loss  as  himself,  and  that 
he  must  turn  his  thoui^hts  to  somethinc:  moi'e 
practical.  Sometimes,  when  with  timidity  and 
difficulty  he  told  his  peculiar  temptations  and 
embarrassments,  he  was  no  little  comforted  to 
discover  that  Mr.  Wortliy  heard  them  with 
calmness,  and  pointed  out  to  liim  the  fact  tliat 

203 


4  THE   PROCESS    OF    CONVERSION. 

otlier  men  had  been  tried  and  beset  just  as  he 
was. 

Should  these  lines  meet  the  eyes  of  one  who 
has  long  been  the  subject  of  religious  anxiety, 
but  who  has  locked  up  his  fears,  and  hopes,  and 
trials  in  his  own  bosom,  we  would  earnestly 
entreat  him  to  seek  the  man  of  God  and  open  his 
grief.  It  is  his  wisdom  so  to  do,  as  much  as  for 
the  sick  man  to  send  for  the  physician,  and  dis- 
close his  symptoms.  He  little  knows  how  much 
he  may  be  benefited  by  the  advice  and  sympathy 
of  one  whose  business  it  is  to  show  to  wanderers 
the  way  of  return. 

But  let  us  hasten  on,  and  relate  a  conversation 
upon  a  subject  of  deepest  interest.  The  young 
man  was  the  first  speaker. 

"  I  have  been  studying  the  Prayer-book  lately 
with  a  special  object.  I  have  often  heard  that 
the  Episcopal  Church  does  not  require  of  her 
members  conversion  or  a  change  of  heart ;  that 
hers  is  a  broad  and  easy  way  to  heaven,  which 
all  may  tread  who  avoid  gross  vice,  and  behave 
themselves  decently.  Never  was  there  a  greater 
mistake.  The  religion  of  the  heart,  the  worship 
of  the  sj:)irit,  the  sort  of  piety  which  makes  a 
man  take  up  his  cross,  and  deny  his  flesh,  and 
keep  himself  unspotted  from  the  world — this  is 
what  I  find  in  the  Prayer-book  everywhere.    But 

204 


THE   PKOCESS    OF    CONVERSION.  5 

for  all  this,  there  is  one  thino;  I  am  not  satisfied 
about,  and  yet  I  hardly  know  how  to  express 
the  difficulty." 

"  Give  me  some  idea  of  it ;  perhaps  I  can  un- 
derstand it." 

"  I  mean  this :  I  do  not  find  any  clear  and  dis- 
tinct account  given  of  what  I  may  call  the  Pro- 
cess of  Conversion.  I  would  like  to  know  how  I 
must  proceed,  step  by  step,  in  my  effort  to  be  a 
Christian  ;  and  what  is  the  turning-point,  which, 
being  passed,  I  may  consider  myself  a  child  of 
God.  Or,  to  explain  myself  more  fully,  I  have 
been  brought  up  in  the  midst  of  revivals,  and 
have  been  accustomed  to  see  a  regular  course  of 
things.  Thus,  a  careless  man  attends  the  meet- 
ing, and  is  '  convicted.'  Next,  he  goes  forward 
to  the  altar,  or  to  the  anxious-bench,  to  be  prayed 
for  ;  he  remains  for  a  while  in  great  distress  and 
anguish,  and  then  he  experiences  relief.  After 
this,  the  prayers  are  changed  into  thanksgivings, 
and  he  is  congratulated  by  his  friends  as  having 
become  converted." 

"  I  understand  yon  perfectly.  You  have  seen 
a  regular  course  of  proceeding,  and  a  uniform 
train  of  religious  experiences,  through  which 
every  penitent  is  expected  to  pass.  You  do  not 
find  just  this  thing  in  the  teachings  and  practices 
of  the  Church  ;  and  perhaps  it  is  the  absence  of 

205 


6  THE   PROCESS    OF    CONVERSION. 

tliis — the  fact  that  people  are  baptized  and  con- 
firmed without  any  public  declaration  of  a  reli- 
gious purpose  beforehand,  which  has  given  rise  to 
the  very  prevalent  notion  that  truly  religious 
qualifications  are  not  required  for  admission  into 
the  Church." 

"  Pray,  sir,  excuse  my  ignorance ;  but  is  there 
not  a  want  of  plainness  in  the  ways  and  teach- 
ings of  the  Church  on  this  subject  ?  I  am  anxious 
to  learn." 

"There  is  nothing  about  the  Church  which 
seems  to  me  more  exactly  right,  and  conformable 
to  Scripture,  than  her  course  in  these  particulars. 
I  think  I  can  prove  this. 

"  Sir,  you  are  partly  right  and  partly  wrong  in 
your  notions.  You  are  right  in  thinking  that 
there  must  Ije  taught  a  religious  system  /  you 
are  wrong  in  supposing  that  we  ought  to  insist 
upon  a  religions  fashion.  Perhaps  I  am  not  very 
happy  in  selecting  words  ;  but  it  is  plain  that 
thei'e  are  certain  religious  exercises,  and  duties, 
and  experiences  common  to  all  truly  religious 
])eople.  These,  properly  expressed,  and  duly 
arranged,  make  up  what  I  have  called  a  religious 
system,  and  this  the  Church  has.  Other  things 
there  are,  variable,  accidental,  peculiar  to  indi- 
viduals, which  have  come  into  use  through  the 
influence  of  distinguished  men,  or  by  tlie  force  of 

20G 


THE   PROCESS    OF   CONVEKSIOX.  i 

sympathy  ;  tliese  I  call  religiou-9  fasliion'S^  using 
that  word  iu  no  light  or  disrespectful  sense — and 
of  these  the  Church  has  none,  so  far  as  concerns 
the  turning  of  a  sinner  to  his  God." 

"  I  cannot  say  that  I  exactly  understand  your 
last  remark." 

"  Why,  take  your  own  account  of  the  revival 
system ;  the  going  up  to  Ije  prayed  for,  the 
alternations  of  feeling,  the  visible  crisis,  the  con- 
gratulations,— you  will  find  none  of  these  laid 
down  in  the  Bible  as  things  that  we  must  do  in 
order  to  be  saved.  Take  the  story  of  the  con- 
version of  St.  Paul,  of  the  Ethiopian  eunuch,  of 
Lydia,  of  the  multitude  converted  on  the  day  of 
Pentecost.  You  must  torture  those  histories  in 
order  to  make  them  agree  with  the  course  of  a 
revival,  in  the  common  sense  of  that  word. 

"  I  say  all  these  things  are  mere  fashions.  The 
work  of  God  goes  on  without  them,  and  doubt- 
less good  has  been  done  where  they  prevailed." 

"  But  did  you  ever  know  of  a  revival  where 
these  things  did  not  prevail  ?" 

"  Yes,  of  several.  But  one  in  particular  I  was 
familiar  with.  It  was  in  St.  Paul's  Church, 
Petersburg,  when  Dr.  Co1:>bs  was  rector.  It  be- 
gan with  a  pervading  and  increasing  seriousness ; 
the  people  thronged  to  the  church,  and  seemed 
anxious  to  hear.     The  services  were  increased  in 

207 


8  THE    PROCESS    OF    CONVERSIOlSr. 

number  to  meet  the  demand,  until  it  soon  be- 
came a  daily  service.  Sermons  were  preached, 
adapted  to  tbe  wants  of  those  whose  attention 
was  awakened.  So  it  went  on  for  weeks ;  no 
inquiry  meetings  ;  no  extraordinary  appliances  ; 
nothing  but  the  solemn  services  of  the  Church, 
with  faithful  sermons  and  diligent  pastoral  vis- 
itino^. 

"And  then  came  the  Confirmation-day.  No 
one  knew  what  had  been  effected.  When  the 
candidates  were  requested  to  draw  near,  it 
seemed  as  if  the  whole  congregation  was  in 
motion.  Ninety-seven  persons,  every  one  of 
whom  had  held  personal  communication  with 
the  minister,  and  received  his  permission  to  be 
confirmed,  drew  near.  In  a  few  weeks  after- 
wards a  score  or  more  were  confirmed ;  and  I 
believe  that  in  their  subsequent  life  and  con- 
versation they  have  been  exemplary  and  con- 
sistent." 

"  That  is  indeed  a  very  remarkable  instance, 
and  shows  that  the  mere  fashion  of  procedure  is 
a  thing  by  itself"    - 

"The  world  has  al^ounded  in  these  fashions. 
Haircloth  shirts,  dirt,  and  vermin  have  some- 
times been  the  fashion  of  repenting  sinners.  I 
could  multiply  illustrations.  A  New  England 
gentleman  told  me  that  in  his  boyhood,  when 

208 


THE    PROCESS    OF    CONVERSION.  9 

remarkable  religious  excitements  prevailed,  it 
was  the  fashion  to  become  desperate  ;  no  man 
was  deemed  to  be  truly  converted  unless  there 
had  been  a  stage  in  his  experience  when  he  felt 
utterly  reckless  and  defiant  towards  God. 

"I  think  these  things  very  injurious.  They 
turn  the  thoughts  of  men  aside  from  the  one 
great  necessity  of  yielding  their  affections  and 
submitting  their  wills  to  Christ.  Passing  through 
a  settled  routine,  they  think  all  is  well.  And 
many  a  true  penitent  vexes  his  spirit  and  wears 
out  his  soul  in  the  vain  effort  to  feel  as  some  one 
else  feels,  and  to  come  up  to  an  artificial  stand- 
ard of  experience." 

"  You  must  allow,  however,  that  there  is  some- 
thing very  plain  and  easy  in  this  process.  To 
tell  you  the  truth,  sir,  it  is  only  last  week  that  I 
chanced  to  be  present  when  there  was  a  call  for 
mourners.  The  preacher  said  that  he  had  seen 
many  thousands  converted  at  the  altar:  'Come 
up,  poor  sinner,'  he  said,  '  and  I  promise  you  in 
my  Master's  name,  you  shall  find  grace  and  sal- 
vation.' Do  you  wonder,  sir,  that  I  was  tempt- 
ed to  comply  with  his  appeal  ?" 

"  No,  I  do  not  wonder  at  it.  But  what  right 
had  he  to  say  so  ?  Where  is  his  warrant  for 
ascribing  such  power  to  a  human  ordinance  ? 
I  dare  not  speak  so  unconditionally  of  the  holy 

209 


10  THE    PROCESS    OF    CONVERSION. 

sacraments  wliicli  were  instituted  by  our  Lord 
himself.  But  there  is  a  truth  in  this  which  we 
will  talk  about  hereafter.  We  were  talking 
about  relio-ious  fashions." 

"  Excuse  me,  sir,  but  I  am  somewhat  impatient 
to  reach  the  other  branch  of  the  subject.  Al- 
though the  Church  does  not  teach  any  arbitrary 
process  of  conversion,  there  is,  you  said,  a  cer- 
tain system,  a  natural  course  of  feeling  and 
doing,  which  she  enforces.  Explain  that  to 
me." 

"  I  will  tr}^  to  do  so.  And  we  must  notice 
the  fact,  that  the  Church's  first  and  chief  solici- 
tude is  to  obviate  the  necessity  of  a  sudden  and 
violent  conversion.  She  insists  that  this  can  be 
done  by  careful  religious  nurture,  with  a  devout 
reliance  on  God's  gracious  aid.  Must  a  Chris- 
tian child,  my  innocent  little  one,  for  instance,  of 
necessity  serve  an  apprenticeship  to  the  world, 
the  flesh,  and  the  devil,  and  then  be  recovered 
out  of  it,  just  as  if  he  were  an  unbaptized  hea- 
then ?  She  tolerates  no  such  doctrine.  She  in- 
sists, that  being  made  in  baptism  a  member  of 
Christ,  the  child  of  God,  and  an  inheritor  of  the 
kingdom,  he  may,  by  God's  grace,  continue  in 
that  same  state  of  salvation  even  unto  his  life's 
end.  There  is  no  reason  why  a  Christian  child 
should  not  advance  steadily  to   Christian  man- 

210 


THE    PROCESS    OF    CONVERSION.  11 

hood,  daily  increasing  in  tlie  Holy  Spirit  more 
and  more." 

"  But,  sir,  does  not  that  view  conflict  with  our 
notions  of  rehgion  as  an  intelligent  and  volun- 
tary choice  ?  Does  it  not  make  him  a  mere  pup- 
pet in  his  sponsor's  hands  ?" 

"  Not  at  all.  All  the  teachings  of  his  child- 
hood are  an  appeal  to  his  intelligence ;  all  the 
means  used  are  desio^ned  to  influence  his  will  and 
bring  it  into  conformity  to  tlie  will  of  God. 
What  the  preacher  would  do  in  a  few  hours,  the 
parents  and  sponsors  do  day  by  day  and  little 
l>y  little.  And  besides,  when  the  child  is  of  a 
suitable  age,  Confirmation  is  appointed,  in  order 
that  he  may  expressly  and  deliberately  form  and 
pronounce  his  religions  choice." 

"  But  is  not  this  rather  a  theory  than  any 
thing  else  ?  In  actual  life  do  any  children  thus 
grow  up  Christians  ?" 

"  Yes,  I  have  known  not  a  few  such.  I  should 
be  ashamed  to  expect  any  thing  less  for  my  own 
children.  True,  many  turn  aside  to  folly.  How 
can  it  be  otherwise  when  there  is  so  little  faith 
in  the  reality  of  baptismal  blessing,  and  no  one 
expects  religious  principle  in  a  child  ?" 

(We  must  ask  permission  of  our  readers  to 
discuss  this  matter  in  its  own  place.) 

"  It  is  a  beautiful  theory,"  said  the  young  man, 

211 


12  THE    PROCESS    OF   CONVERSIOlSr. 

"  and  I  do  not  oppose  it ;  but  come  now  to  my 
own  case.  I  was  baptized  in  infancy,  and  have 
come  to  manhood  all  unsanctified.  I  have  need 
to  be  converted  and  to  become  as  a  little  child. 
Now  what  course  is  marked  out  for  me  to 
pursue  ?" 

"  I  think  I  can  give  you  a  precise  answer. 
You  have  neglected  and,  in  effect,  renounced 
your  baptism.  The  Church  says  you  must  now 
solemnly  acknowledge  it  and  renew  its  vows  in 
Confirmation.  You  have  placed  yourself  among 
this  world's  people  ;  you  must  now  join  yourself 
to  your  brethren  who  come  to  feed  at  the  table 
of  the  Lord." 

"  Oh,  Mr.  Worthy,  I  did  not  think  you  would 
answer  me  thus.      Surely  my  case  needs  more 
searching  remedies  than   ordinances   and  sacra- 
ments.    I  am  not  fit  for  Confirmation  or  Com- " 
munion." 

"  Just  so,  just  so ;  this  is  the  very  thing  I  want 
you  to  see.  The  Church  tells  you  that  you  must 
come  to  the  sacrament ;  that  it  is  dangerous  to 
receive  it  unwortliily,  for  it  is  a  most  holy  feast. 
Her  very  urgency  makes  you  feel  your  unfitness, 
and  prepares  you  to  listen  to  her  counsels  touch- 
ing the  preparation  you  must  make.  The  re- 
vival preacher  the  other  night  entreated  you  to 
come  to  the  altar,  and  promised  you  that  you 

212 


THE    PROCESS    OF    CONVERSION.  13 

should  find  mercy.  Now  I  say  to  you,  come  to 
this  holy  feast,  and  I  will  assure  you,  in  the 
name  of  the  living  God,  and  by  His  authority 
committed  to  me,  of  pardon  for  all  the  past,  and 
grace  to  help  you  in  the  future ;  but,  provided 
always^  that  you  come  loith  a  true  periitent  lieart^ 
with  a  living  faith  in  Christy  loitli  an  lionest 
purpose  to  heep  the  law  of  GodP 

"  But,  sir,  I  am  not  a  converted  man ;  I  am  in 
my  sins.  Oh,  I  wish  the  Church  had  pointed 
out  some  plain  course  that  I  ought  to  pursue." 

"  She  has  done  that  very  thing.  After  our 
explanations  I  can  now  point  you  to  the  very 
thing  you  ask ;  the  course  and  process,  if  you 
will,  of  conversion." 

Mr.  Worthy  then  read  the  following  passage 
out  of  the  exhortation  preparatory  to  the  Com- 
•munion : 

"  The  Avay  and  means  thereto  is :  First,  to  examine  yonr 
lives  and  conversations  by  the  rule  of  God's  command- 
ments :  and  Avhereinsoever  ye  shall  perceive  yourselves  to 
have  offended,  either  by  will,  word,  or  deed,  there  to  be- 
wail your  own  sinfulness,  and  to  confess  yourselves  to  Al- 
mighty God,  with  full  purpose  of  amendment  of  life.  And 
if  ye  shall  perceive  your  offences  to  be  such  as  are  not  only 
against  God,  but  also  against  your  neighbors ;  then  ye 
shall  reconcile  yourselves  unto  them ;  being  ready  to  make 
restitution  and  satisfaction,  according  to  the  uttermost  of 
your  powers,  for  all  injuries  and  wrongs  done  by  you  to 

213 


14  THE   PROCESS    OF    COlSrVERSION. 

any  other;  and  being  likewise  ready  to  forgive  others  who 
have  offended  you,  as  ye  would  have  forgiveness  of  your 
offences  at  God's  liand  :  for  otherwise  the  receiving  of  the 
holy  Communion  doth  nothing  else  but  increase  your  con- 
demnation." 

"  Now  these  directions  may  not  be  as  precise 
as  you  would  desire,  but  they  are  as  precise  as 
they  ought  to  be.  Tliere  is  no  such  thing  as  a 
formal  routine  through  which  you  can  pass  and 
come  forth  a  true  child  of  God.  Analyze,  if  you 
please,  wliat  is  told  us  in  these  passages.  The 
Church  Avould  place  in  your  hands  the  Bible, 
and  send  you  into  your  closet.  Read  in  that 
volume  what  you  ought  to  be :  then  pause,  look 
over  the  past  and  into  your  heart,  and  see  what 
you  have  been.  This  review  fills  you  with  shame 
and  grief;  for  you  have  oftended  by  will,  word, 
and  deed,  and  for  your  many  evil  deeds  do  wor- 
thily deserve  to  be  punished. 

"  What  shall  you  do  ?  Kneel  right  down,  and 
with  all  your  heart  and  soul  confess  your  evil 
deeds ;  hide  none  of  them :  say  with  Achan,  '  In- 
deed, I  have  sinned  against  the  Loi'd,  and  thus 
and  thus  have  I  done.'  You  must  bewail  them, 
too.  Think  how  ungrateful  you  have  been  to  a 
patient  and  gracious  Father,  and  how  regardless 
of  that  Saviour  who  gave  Himself  for  you: 
think  how  by  these  sins  you  have  defiled  and 

214 


THE    PROCESS    OF    CONVERSION.  15 

degraded  yourself,  and  almost  lost  your  sonl : 
think  how  you  have  grieved  the  Holy  Ghost, 
and  resisted  Him,  ol)eying  instead,  the  voice  of 
the  world,  the  flesh,  and  the  devil ;  and  let  your 
heari  pour  out  itself  in  the  publican's  prayer,  or 
in  such  words  as  these : 

"  '  I  do  earnestly  repent,  and  am  heartily  soriy 
for  these  my  misdoings ;  the  remembrance  of 
them  is  grievous  unto  me  ;  the  burden  of  them 
is  intolerable  ;  have  mercy  upon  nie,  have  mercy 
upon  me,  most  merciful  Father  ;  for  thy  Son 
our  Lord  Jesus  Christ's  sake,  forgive  me  all  that 
is  past;  and  grant  that  I  may  ever  hereafter 
serve  and  please  Thee  in  newness  of  life.' 

"  But  this  is  not  the  whole  of  I'epentance ;  you 
must  truly  resolve  and  promise  to  amend  your 
life,  to  cease  from  evil,  and  begin  to  do  well. 
Without  any  delay,  you  must  at  once  set  your- 
self to  repair  any  injury  you  have  done  to  man, 
to  restore  any  thing  of  which  you  are  wrongfully 
possessed,  and  to  reconcile  yourself  to  all  those 
with  whom  you  have  been  on  unfriendly  terms. 
Is  not  all  this  plain  and  reasonable  ?" 

"  Exceedingly  so  ;  any  man  who  really  desires 
to  be  religious  can  at  least  try  to  do  this." 

"  You  must  observe,  too,  that  in  all  these  ef- 
forts, you  are  to  have  a  thankful  I'emembrance 
of  the  death  of  Christ,  and  a  lively  faith  in  His 

215 


16  THE    PROCESS    OF    CONVERSION. 

merits  and  atonement.  You  are  to  plant  your- 
self, as  it  were,  in  full  view  of  the  cross,  and  rest 
all  your  liopes  of  pardon  upon  tlie  one  sacrifice 
there  made  for  our  sins.  '  O  Saviour  of  the 
world,  who,  by  thy  cross  and  precious  blood, 
hast  redeemed  us,  save  us  and  help  us,  we  hum- 
bly beseech  thee,  O  Lord  !'  This  is  the  cry 
which  every  penitent  should  utter  from  the 
very  depths  of  the  soul.  And,  my  friend,  we 
have  the  most  al)undant  warrant  of  the  Bible 
for  saying,  that  whenever  these  things  concur, 
whenever  a  man  searches  his  spirit  as  in  God's 
sight,  truly  confesses  and  bewails  his  sins  with  a 
sincere  desire  to  sin  no  more,  and  throws  himself 
upon  that  mercy  of  God  which  is  brought  to  us  in 
His  dear  Son,  he  is  truly  converted ;  he  is  saved 
from  wrath ;  he  is  fit  and  ready  to  receive  from 
God's  minister  the  assurance  of  sins  forgiven." 

"  Mr.  Worthy,  I  am  almost  afraid  to  say  it ; 
but  do  you  know  that  I  think  I  have  done  all 
these  things  ?  I  have  tried  to  recall  all  my 
errors,  and  confessed  them,  and  promised  to 
abandon  them,  if  the  Lord  would  help  me.  And 
sir," — here  the  young  man's  voice  choked,  and  he 
hid  his  fiice,  as  he  added,  "  last  Sunday  night  I 
did,  as  best  I  could,  give  myself  up  to  the  Saviour, 
and  resolved,  that  if  I  could  not  be  hap]>y  in 
His  fiivor  I  would  be  happy  in  nothing  else." 

216 


THE   PROCESS    OF   CONVERSION.  lY 

"  I  thank  God  for  His  mercy ;  the  snare  is 
broken,  and  you  are  delivered.  My  friend,  what 
else  can  a  poor  sinner  do  than  what  you  have 
related  ?  Can  jon  not  believe  that  your  Heav- 
enly Father  heard  and  accepted  that  vow  ?" 

"  But,  sir,  I  do  not  think  I  have  felt  enough  or 
repented  enough.  I  was  calm  and  quiet,  when 
it  seemed  that  if  I  had  realized  what  I  was 
doing,  my  whole  soul  would  have  been  full  of 
sorrow  and  trouble." 

"  I  do  not  think  you  have  repented  enough,  or 
felt  enough :  the  best  of  us  are  very  cold  and 
insensible.  But  the  question  for  you  to  con- 
sider is,  have  you  tridi/  and  really  repented  ? 
Are  you  sincere  and  honest  in  your  professions 
of  sorrow,  and  in  your  resolutions  of  amend- 
ment ?" 

"  I  hope  I  am ;  I  think  I  am  ;  I  hardly  know 
what  to  say.  I  wish  I  could  determine  the  mat- 
ter. We  have  not  exhausted  the  subject  of  our 
conversation :  you  have  pointed  out  the  course 
and  progress  of  the  returning  sinner :  pray,  is 
there  no  crisis — no  turning-point — no  moment 
when  the  old  life  ends  and  the  new  begins  ?" 

"Yes,  there  is  such  a  moment,  although  the 
penitent  himself  is  not  able  to  recognize  it,  nor 
feels  in  himself  any  new  conviction.  In  the  coun- 
sel of  God,  our  sins  are  forgiven  in  that  moment 
10  217 


18  THE    PROCESS    OF   CONVERSION. 

when  we  truly  say,  O  God,  tliy  will  be  done ! 
In  the  annals  of  time  that  forgiveness  is  pledged 
and  made  over  to  us  when  we  draw  near  and 
openly  profess  our  purposes  of  obedience. 

"  I  think  the  case  of  Zaccheus  is  very  instruct- 
ive. 'Zaccheus  stood  forth  and  said.  Behold, 
Lord,  the  half  of  my  goods  I  give  to  the  poor, 
and  if  I  have  taken  any  thing  from  any  man  by 
false  accusation,  I  restore  him  fourfold.' 

"  Here  Avas  an  entire  and  unconditional  surren- 
der ;  here  was  the  right  hand  of  sin  mercilessly 
and  courageously  cut  off.  And  what  said  our 
Lord  ?  '  This  day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is  a  son  of  Abra- 
ham.' 

"  In  that  moment  when  a  man,  by  the  grace  of 
God  helping  him,  so  conquers  his  carnal  will, 
that  he  truly  resolves  to  take  up  his  cross  and 
follow  Christ ;  so  that  he  honestly  protests — 
'  And  here  I  offer  and  present  unto  Thee, 
O  Lord,  myself,  irsr  soul  and  body,  to  be  a  rea- 
sonable, holy,  and  living  sacrifice  unto 
Thee' — in  that  moment  the  last  obstacle  to  his 
salvation  is  removed,  and  he  is  in  the  light  and 
love  of  God. 

"  And  this,  no  matter  what  his  feelings  are ; 
ihe  struggle  may  have  been  intense  ;  the  demon 
may  tear  him  as  he  departs,  and  leave  him  half 

218 


THE    PROCESS    OF    CONVERSION.  19 

dead,  gasping,  moaning,  dizzy ;  I  tell  you,  if  Ids 
self-will  is  conquered^  the  man  is  savedT 

"  Indeed,  that  must  be  so.  It  is  reasonable  ; 
it  is  scriptural ;  I  will  not,  I  dare  not  doubt  it. 
If  I  can  only  resign  my  will  to  God,  salvation  in 
that  day  will  visit  me,  and  I  shall  be  a  son  of 
faithful  xYbraham, — of  him  who,  at  the  call  of 
God,  bound  as  a  victim  his  son,  his  only  son 
Isaac.  I  see  it  now  ;  there  can  be  no  mistake 
about  it." 

"  Well,  then,  apply  the  test  to  your  own  case. 
How  stands  it  with  you  ?  Are  you  ready  now 
to  surrender  yourself,  soul  and  body,  into  the 
hands  of  God,  content  to  do  and  to  suffer  what  He 
ordains,  without  any  reservation  whatever  ?" 

"  Almost,  Mr.  Worthy.  I  am  willing  to  do 
almost  any  thing." 

"  That  will  not  suffice.  You  must  leave  all,  and 
follow  Christ." 

"  I  have  resolved  to  forsake  my  sins  ;  to  over- 
come my  pride,  and  make  friends  with  several 
people  whom  I  have  really  hated — " 

"  But  to  keep  back  part  of  the  price  ?" 

The  young  man  was  silent. 

"  What  is  it  ?"  said  Mr.  Worthy. 

"  Oh,  I  cannot  tell  you  !"  and  he  leaned  upon 
the  tal>le,  and  hid  his  face. 

"  What  is  it  ?"  said  Mr.  Worthy,  with  a  voice 

219 


20  THE   PROCESS    OF    CONVERSION. 

almost  of  command  ;  and  when  there  was  no 
answer,  he  came  near,  laid  his  hand  upon  his 
slioulder,  and  in  an  altered  tone,  of  singular  gen- 
tleness and  pity,  said : 

"  What  is  it,  my  dear  friend,  that  you  cannot 
leave  for  Christ  ?" 

"I  will  tell  you,  then;  you  shall  know  all;" 
and  the  young  man  proceeded  with  rapid  and 
almost  incoherent  phrase  : 

"  I  am  young  ;  and  they  say  I  have  talent.  I 
hoped  to  be  a  lawyer,  and  to  distinguish  myself; 
and  the  other  day  it  came  into  my  head  that  if  I 
were  a  Christian  I  might  have  to  enter  the  min- 
istry— and  I  am  not  willing — to  be  everybody's 
servant — to  be  sneered  at,  and  ridiculed,  as  T 
hear  silly  people  talk  even  of  you — " 

Mr.  Worthy  looked  with  a  pleasant,  pitying 
smile  upon  the  young  man,  as  he  again  buried  his 
face  in  his  hands. 

"  And  so  that  is  your  cross :  Satan,  almost  cast 
out,  has  thrown  himself  into  this  last  fortress. 
Come  now,  up  with  the  cross,  and  '  get  thee  be- 
hind me,  Satan.' " 

There  was  no  rej^ly. 

"  Would  you  not  like  to  have  some  evidence 
of  your  sincerity;  some  sure  proof  that  you  do 
love  the  Lord  Jesus  Christ  ?" 

The  young  man  assented. 

220 


THE    J>1J<)("KSS    OF    COX  VERSION.  21 

"Well  tlieii,  say,  Ilei-e  is  a  cross,  and  I  am  of- 
fended at  it;  my  pride  rebels,  my  selfishness 
cries  out  against  it.  But  say,  O  my  Master, 
Thou  didst  give  up  all  for  me, — heaven  and 
glory,  comfort  and  good  name :  I  will  make  this 
sacrifice  for  love's  sake  and  for  Thee.  Will  it 
not  be  pleasant  to  think,  hereafter,  that  in  one 
thing  at  least  you  gave  up  all  for  Christ  ?" 

No  word  of  answer,  and  Mr.  Worthy  paced 
the  room  in  silence. 

"The  controversy  is  now  all  narrowed  down 
to  this  one  point.  You  must  go  forward  or  go 
backward.  God  must  have  all  or  nothinuf.  Are 
you  willing,  if  it  shall  seem  to  l)e  your  duty,  to 
give  up  all  your  plans,  and  be  an  humble  minis- 
ter of  the  Lord  ?" 

There  was  another  pause ;  the  young  man 
raised  his  head,  and  his  features  woiked  convul- 
sively as  he  gazed  into  the  face  of  his  counsellor. 
At  last  said  he,  with  a  calm  and  solemn  voice — 

"I  am  content  to  be  a  minister,  if  God  shall 
call  me."  Strange,  how  in  after  days  he  loved 
that  ministiy,  and  valued  it  above  a  crown  ! 

The  next  Sunday  this  young  man  was  found 
among  those  who  surrounded  the  Holy  Table.  A 
trace  of  suffering  was  on  his  brow,  evidencing 
the  sevei'ity  of  the  conflict  out  of  which  he  had 
come;   but,  as  he  received  the  consecrated  em- 

221 


22  THE   PROCESS    OF   CONVERSION. 

l)lems,  there  came  np  from  Lis  cnislied  and  bro- 
ken heart  the  cry,  "Lord,  Thou  knowest  all 
things.  Thou  knowest  that  I  love  Thee." 

Header !  almost  Christian,  and  not  far  from 
the  kingdom  of  God !  what  is  your  one  beset- 
ting sin,  which  you  are  not  willing  to  surrender  ? 
What  is  yrni?'  one  sacrifice  which  you  cannot 
ao^ree  to  make  for  Christ's  sake  ? 

Make  haste,  brother.  Take  up  your  cross. 
It  is  vain  to  dally  about  it.  It  is  that  or  nothing 
that  God  will  have.  Up  with  it,  then !  dash 
away  the  tear.  Up  with  it,  manfully  !  You  can 
bear  it,  if  you  will. 

222 


tracts  for  illi^riiouarij  Wsc. 

iSio.  10. 


YISITATIO^^   OF   PRISONERS, 


A   NARRATIVE. 


Entered  nccordiii?;  to  Act  of  ('onirrfss,  in  the  year  1S59, 

By  DANIKL  DANA,  .Jr., 

In  the  Clerk's  Office  of  the  I)i>trict  Court  of  the  Unile<l  States  for  the  Southorn 
District  of  New  York. 


VISITATION   OF  PEISONEES. 


Petee,  a  servant,  was  found  guilty  of  murder, 
and  condemned  to  die  for  the  offence.  He  had 
borne  an  excellent  character  as  a  servant,  until 
he  had  fallen  into  hahits  of  intemperance.  His 
crime  was  committed  in  a  drunken  phrensy. 

On  first  visiting  him  in  his  cell,  I  said  nothing 
to  him  about  the  crime  for  which  he  was  con- 
demned, but  tried  rather  to  gain  his  confidence, 
and  learn  something  of  his  character.  He  had 
never  "  professed  religion  ;"  had  tried  to  "  get 
religion"  twice ;  was  seeking  it  once  for  eighteen 
months,  but  was  provoked  into  the  use  of  pro- 
fane expressions,  and  left  off  praying.  He  knew 
the  Lord's  Prayer,  and  repeated  it  to  me  ;  did 
not  know  the  Creed  or  the  Ten  Commandments. 
Add  to  this,  that  he  was  not  at  all  deficient  in  in- 
telligence, that  he  could  read  a  little,  and  knew 
something  of  the  Scripture  history,  that  he  was 
every  way  inclined  to  be  instructed  and  assisted 

]()'  225 


4  VISITATION    OF   PRISONERS. 

in  preparation  for  cleatli,  and  a  just  idea  may  be 
formed  of  the  case. 

The  first  effort  was  to  persuade  him  of  the  ex- 
istence of  sympathy  in  his  behalf.  Holding  the 
Prayer-book  forth  (he  had  been  occasionally  at 
church,  and  knew  something  of  its  uses),  I  asked 
liim  if  he  thought  there  was  any  thing  there 
specially  intended  for  him.  His  attention  was 
called  to  these  directions  of  the  Church  :  "  When 
any  person  is  sick,  notice  shall  be  given  thereof 
to  tlie  minister  of  the  parish,  who,  coming  into 
the  sick  person's  house,  shall  say,"  &c.  And 
again  :  "  When  notice  is  given  to  the  minister 
that  a  piisoner  is  confined  for  some  great  or  cap- 
ital crime,  he  shall  visit  him."  The  Church's 
care  for  sick  and  sorrowful  people  was  brought 
out,  and  then  the  ofiice  for  the  Visitation  of  Pris- 
oners was  read  distinctly  and  slowly,  and  without 
many  comments.  All  this  interested  and  awed 
him. 

On  seeing  him  again,  the  conversation  was 
turned  at  once  to  the  plan  of  salvation.  I  tried 
to  explain  to  him  that  God  has  sent  His  Son  to 
justify,  and  His  Spirit  to  sanctify  us  ;  that  these 
mercies  are  oftered  to  the  very  vilest.  These 
points  were  illustrated  in  various  ways,  and 
it  was  exi)lained  how  and  why  rei)entance 
and    faith   are   necessary,  although  they  are   in 

220 


VISITATION    OF    PRISONERS.  5 

nowise  an  atonement  for  our  sins.  And  then, 
losing  sight  of  other  things,  the  talk  narrowed 
down  to  repentance. 

He  said  that  he  did  try  to  repent ;  that  he 
had  thought  over  every  thing  he  had  ever  said 
and  done,  and  prayed  the  Lord  to  forgive  him. 
But  his  heart  was  not  softened  yet,  it  felt 
"  mighty  hard,"  and  he  feared  there  w\as  no  fcn*- 
giveness  for  him.  All  this  was  said  quietly,  and 
without  the  freedom  of  communication  that  was 
desired. 

Subsequently,  having  apparently  won  his  con- 
fidence, a  tone  of  greater  severity  was  used.  I 
began  to  talk  to  him  of  murder.  In  a  simple 
way,  its  history  was  recited,  from  Al^el  down  to 
Christ.  He  was  reminded  what  a  sacred  thino: 
is  human  life  ;  how  God  has  hedged  it  around, 
and  counts  us  more  profane  than  Uzzah,  if  we 
dare  lay  rude  hands,  much  more  violent  hands 
upon  it.  The  law  of  Moses  about  accidental 
killing,  the  measuring  from  a  man  found  dead  to 
find  the  nearest  city,  and  the  solemn  protest  of 
the  Elders  that  they  were  guiltless  of  that 
blood,  the  provision  of  cities  of  refuge,  and 
the  like,  seemed  to  impress  him  forcibly.  I 
persuaded  him  that  murder,  in  its  most  hateful 
aspect,  is  the  sin  of  profaning  what  God  has 
made  holy,  of  pushing,  as  it  were,  the  Almighty 

227 


6  VISITATION    OF   PRISONERS. 

from  His  throne,  and  attempting  to  be  judge 
and  avenger. 

Then  murder  was  dwelt  upon,  in  its  human 
aspect:  the  guilt  of  hurrying  a  fellow-creature 
suddenly  into  eternity,  of  depriving  mother,  Avife, 
children,  of  their  stay  and  support,  the  encour- 
agement aflPorded  to  evil  by  such  an  example. 
In  all  this  I  had  his  undivided  attention.  He 
said  it  made  him  see  the  truth  more  plainly,  and 
he  thanked  me  on  several  occasions  for  taking 
the  pains  to  deal  so  frankly  with  him.  And 
then,  bowing  down  his  head  despairingly,  but 
without  much  evidence  of  emotion,  he  added,  it 
seemed  nobody  "  had  ever  done  so  bad"  as  he, 
and  he  was  afraid  he  could  not  l)e  forgiven. 

I  asked  him  why  he  did  not  send  some  suit- 
able acknowledgment  to  the  l)ereaved  family, 
and  ask  their  pardon.  He  said  he  had  done 
them  all  the  harm  that  could  be  done  them,  and 
words  could  not  mend  it:  besides,  he  did  not 
see  how  they  could  forgive  him. 

To  this  it  was  replied,  that  confession  was  a 
necessary  part  of  I'epentance ;  that  in  his  case  a 
particular  confession  of  the  sin  for  which  he  was 
condemned,  and  an  express  humbling  of  himself 
before  those  whom  he  had  wronged,  could  not 
be  dispensed  with.  It  might  seem  a  poor  thing 
to  .S'«2/,  "I  have  sinned   against  the   Lord,"  but 

228 


VISITATIOISr    OF    PRISONERS.  7 

one  must  say  it ;  and  wlien  otliers  had  been  in- 
jured tliey  must  go  furtlier,  and  say,  "Thus  and 
thus  have  I  done." 

He  said,  in  reply,  that  he  was  different  from 
some  people ;  he  never  did  talk  much  ;  it  was 
always  hard  for  him  to  cry ;  even  when  in  pain, 
he  was  not  used  to  "speak  above  his  breath." 
And  now  he  was  so  bowed  down,  it  seemed  not 
worth  while  to  say  any  thing. 

I  considered  a  while,  and  said  to  him  pointed- 
ly, "  Peter,  people  thought  you  seemed  careless 
and  hardened  when  the  judge  passed  sentence 
on  you."  He  raised  himself  in  a  moment  and 
asked,  "  What  did  I  do,  sir  ?  did  I  say  any  thing 
wrong,  or  misbehave  myself  to  the  judge  ?" 

"No,  but  you  seemed  like  you  did  not  care 
about  w^hat  you  had  done,  they  said." 

"They  told  me  to  stand  up  there,  and  I  did 
just  as  they  told  me.  I  was  so  troubled  and 
scared  I  didn't  know  any  thing,  and  couldn't  see, 
— and  the  people  thought  I  was  hardened  and 
didn't  care  about  having  done  so  badly  !"  Here 
his  fortitude  gave  way ;  he  sobbed  and  wept  con- 
vulsively. I  was  not  sorry  to  see  that  his  emo- 
tions were  aroused,  and,  after  some  kind  words, 
assuring  him  that  the  Lord  judges  us  truly,  left 
him  alone. 

On  the  next  visit  he  spoke  much  more  freely ; 

229 


8  VISITATION    OF    PRISONERS. 

gave  me  some  account  of  his  history  and  circum- 
stances ;  assured  me  that  his  crime  was  not  pre- 
meditated for  a  single  moment,  and  that  he  was 
horrified  when  he  saw  his  victim  lifeless  at  his 
feet.  He  accused  himself  with  much  more  earn- 
estness, and  said  that  night  and  day  he  kept 
trying  to  humble  himself  and  to  find  forgive- 
ness. 

It  must  not  be  supposed,  that  up  to  this  point 
the  law  only  had  been  held  up.  The  mercy  of 
God,  the  merits  of  the  Saviour,  the  excellence 
of  faith,  were  often  alluded  to,  although  repent- 
ance had  been  kept  in  the  foreground. 

Now,  however,  I  dropped  that  theme,  and 
spoke  to  him  of  mercy ;  and  on  several  occa- 
sions, and  with  many  words,  sought  to  persuade 
him  that  Christ  Jesus  came  into  the  world  to 
save,  not  good  people,  but  sinners.  The  lost 
sheep,  the  prodigal  son,  the  mercy  shown  to 
Peter,  to  Saul,  to  the  dying  thief, — these,  and 
like  instances  of  mercy,  were  pressed  upon  him, 
and  he  was  urged  to  trust  the  Saviour. 

I  ti-ied  to  explain  to  him  the  nature  of  this 
saving  trust,  and,  in  appearance,  he  grasped  the 
meaning  of  it. 

And  now  he  expressed  the  diflficulty  that  he 
felt  no  sense  of  pardon ;  his  chain  was  heavy ; 
he  could  not  feel  that  he  was  foigiven. 

230 


VISITATION    OF    PRISONERS.  9 

I  told  liiiii  tluit  I  hoped  and  prayed  some 
measure  of  peace  and  comfort  miglit  be  given 
him,  l)ut  that  these  did  not  always  go  with  pai-- 
don :  that  the  dying  experience  of  mature  saints 
would  1)0  unnatural  in  his  case,  and  that  I  de- 
sired chiefly  for  him  to  have  this  prayer  in  his 
heart  and  on  his  lips,  "  God  be  merciful  to  me  a 
sinner !" 

And  now  baptism,  which  had  been  often  al- 
luded to,  was  distinctly  presented.  And  here 
the  reader  may,  perhaps,  see  what  practical  use 
there  is  in  the  doctrine  of  Apostolic  succession. 
For  the  sake  of  clearness,  let  us  distinguish  the 
several  views  presented  to  him. 

1.  In  all  important  matters  there  ought  to  be 
some  conclusive  ao;reement.  When  men  bar- 
gain,  they  talk  and  debate,  it  may  be,  a  good 
while ;  at  last  they  strike  hands  over  their  agree- 
ment, and  the  matter  is  ended.  Even  so,  the 
Lord  has  oifered  to  forgive  you,  and  told  you 
what  His  terms  are.  You  have  studied  the  mat- 
ter, and  done  what  you  could :  so  far  as  you 
know  yourself,  you  are  willing  to  give  yourself 
as  a  vile  sinner,  to  be  saved  by  grace.  Now,  in 
baptism  you  do  thus  yield  yourself.  You  say, 
solemnly,  "  I  have  sinned  against  the  Lord  ;"  and 
the  minister  says,  "  The  Lord  hath  also  put  away 
thy  sin."    Thus  dealt  Ananias  with  Saul.    "  Now 

231 


10  VISITATION    OF    PRISONERS. 

why  tarriest  tboii  ?  Arise  and  be  baptized." 
What  was  Saul  waitii)<2:  for  ?  He  miijlit  lie  in 
darkness  and  tears  for  years  instead  of  days,  and 
his  case  wouhl  be  no  better.  He  had  learned  to 
know  himself  a  sinner,  and  Chi-ist  his  Savionr; 
^  and  he  must  arise,  and  call  on  God,  and  take  his 
place  among  the  pardoned. 

2.  What  is  it  "to  come  to  Christ?"  Yon 
would  come  to  Christ  if  you  knew  how ;  you 
are  trying  to  come  to  Him  in  prayer,  in  repent- 
ance, in  faith.  But,  oh  !  if  you  could  only  come 
as  the  sinful  woman  came,  and  lay  your  hands 
upon  Him  !  Well,  you  can  so  come.  Christ  is 
here  on  earth,  in  His  Church,  in  the  person  of 
His  minister ;  and  it  adds  reality  to  our  religious 
acts  to  approach  Him  thus.  Our  Lord  consider- 
ed that  we  are  bodies  as  well  Jis  souls ;  and  so 
He  provides  a  way  in  which  we  can  approach 
Him  with  the  act  of  the  mind,  and  of  the  l)ody 
as  well. 

3.  You  want  grace  to  help  you.  You  feel 
your  need  of  the  Holy  S])irit ;  for  I  am  sure, 
even  in  this  solemn  time,  I  am  sure  you  find 
many  bad  thoughts  coming  into  your  mind. 
(Here  Peter  interrupted  me  to  say,  that  some 
good  people  had  been  telling  him  that  every 
thought  and  every  breath  ought  to  be  a  prayer. 
But  it  did  not  seem  possilde  ;   all  sorts  of  things 

2-V2 


VISIT ATTON    OF    PKISONERS.  11 

would  come  into  liis  mind,  and  he  got  where  he 
could  not  pray  any  more.) 

You  want  the  Holy  S})irit  of  God  to  help  you. 
Now  that  Spirit  is  given  to  us  in  many  ways  ; 
but  His  presence  is  covenanted,  after  a  special 
sort,  to  the  sacraments,  when  we  rightly  use 
them.  Then  I  explained  the  conversation  with 
Nicodemus,  and  showed  him  how  the  new  birth 
was  of  water  and  the  Holy  Ghost  together.  How 
strange  this  seemed  to  Nicodemus ;  and  how 
strange  to  Naaman,  that  washing  in  Jordan 
could  cure  his  leprosy.  But,  just  as  the  Saviour 
with  clay  opened  the  blind  man's  eyes,  so  the 
Blessed  Spirit  sanctifies  water,  and  bread,  and 
wine,  and  through  them  imparts  blessing  to  His 
penitent  peo})le. 

The  difficulty,  however,  still  i*ecurred,  that  he 
had  no  sense  of  pardon — no  token  that  the 
mercy  of  the  Gospel  was  for  him,  Peter.  He 
did  not  think  it  right  to  be  baptized  until  he 
had  a  feeling  of  sin  forgiven.  In  meeting  this 
difficulty  I  was  led  to  speak  with  some  repetition  : 

5.  Of  the  important  place  in  the  plan  of  salya- 
tion  which  the  Church  occupies. 

I  reminded  him  how  often  we  are  enjoined  in 
the  Bible  to  "  come  to  Christ."  This  command 
does  not  seem  plain  to  many.  They  wish  they 
knew  how  to  come. 

233 


12  VISITATION    OF   PRISONERS. 

AVhat  does  it  mean  ?  Wbeu  Christ  was  yet  in  ■ 
tlie  world,  those  whom  He  summoned  could  really 
come.  They  could  leave  their  nets  and  follow 
Him ;  they  could  come  and  embrace  His  feet,  or 
touch  the  hem  of  His  garment ;  and  one  some- 
times wishes  that  he  had  lived  in  those  days,  and 
enjoyed  such  opportunities. 

But  we  need  not  wish  it ;  we  can  now  come  to 
Christ  as  really  as  if  He  were  on  the  earth.  We 
can  come  to  Him,  as  those  hoi}'  people  did,  in 
repentance  and  in  prayer ;  and  when  we  do  thus, 
He  is  as  near  to  us  as  He  was  to  them,  and  hears 
our  words  as  distinctly  as  He  did  their  cries  for 
help.  Yet  this  is  not  all.  Would  you  like  to 
come  to  Him  with  your  body  as  well  as  your 
spirit?  to  have  Him  lay  His  hand  upon  you  ?  to 
hear  Him  say  to  you,  for  yourself,  Go  in  peace, 
thy  sins  be  forgiven  thee  ?  Well,  then,  you  may 
have  this  privilege.  There  are  ministers  who 
stand  in  the  place  of  Christ,  and  administer  holy 
sacraments  in  His  name.  When  you  come  to 
them,  and  say  in  a  solemn  way  that  you  take  the 
Saviour  for  your  mastei',  it  is  all  the  same  as  if 
you  said  it  to  Him  in  person  ;  and  when  they  tell 
you,  Go  in  peace,  it  is  Jesus  Christ  avIio  speaks 
by  their  mouth.  For  we  are  ambassadors  for 
Christ,  and  act  in  His  stead. 

A  I'eady  illustration  here  suggested  itself.    We 

234 


VISITATION    OF    PRISONERS.  13 

have  talked  about  the  importance  of  your  asking 
pardon  of  those  mourners  whom  your  act  has 
bereaved,  and  you  ouglit  not  to  be  easy  without 
it.  You  are  confined  in  this  cell,  and  cannot  get 
to  them ;  and  there  are  good  reasons  why  they 
should  not  come  to  this  place.  But  you  can  send 
them  a  message,  and  they  can  send  you  a  mes- 
sage. And  a  message  of  forgiveness,  expressly 
sent  to  you  by  some  one  whom  they  have  asked 
to  carry  it,  is  a  very  different  thing  from  a  mere 
report  of  the  same  thing  by  an  unauthorized 
person. 

See  how  the  case  stands.  After  our  Lord  had 
died  for  us,  He  might  have  given  us  the  Bible. 
It  would  have  been  a  great  thing  to  have  had 
safely  written  in  the  Book  that  all  pei'sons,  with- 
out mentioning  any  one  in  particular,  may  be 
forgiven,  if  they  will  trust  in  Him.  But  this 
did  not  satisfy  Him.  He  wanted  each  one  of  us 
to  have  that  precious  jiromise  sealed  to  him,  for 
himself  and  by  himself.  And  so  he  called  cer- 
tain men,  whom  he  named  apostles,  and  said, 
"  As  my  Father  hath  sent  me,  even  so  send  I 
you."  They  were  to  seek  sinners,  just  as  He  had 
sought  them ;  they  were  to  go  and  pi-each  the 
good  news  to  many  persons  together,  as  He  had 
been  used  to  do;  and  then  they  were  to  bap- 
tize— that  is,  to  receive  individual  sinners,  one  by 

235 


14  VISITATION    OF    PRISONERS. 

one,  and  declai-e  their  sins  foi'given.  And  He 
promised  to  be  with  those  messengers  always, 
even  to  tlie  end  of  the  world.  Tlie  orood  news  is 
not  only  like  something  published  to  everybody 
in  a  newspaper — it  is  like  a  letter  passed  from 
hand  to  hand.  He  sent  the  apostles,  and  they 
sent  another  set  of  men,  and  they  another,  and 
so  on  from  age  to  age ;  and  at  last  the  right  to 
speak  for  the  Saviour  has  travelled  all  the  way 
down  to  me,  and  I  come  right  to  you  in  this 
prison,  and  tell  you  that  the  Loi'd  Jesus  has  sent 
me  to  let  you  know,  that,  wickedly  as  you  have 
behaved,  He  is  willing  to  forgive  you.  Now  this 
message  comes  from  the  blessed  Saviour,  because 
His  ambassadors  come  to  you  in  His  name,  and 
speak  by  His  authority. 

You  nmst  not  think,  I  added,  that  I  am  making 
much  of  myself.  In  the  court-house  there  may 
be  men  as  wise  and  as  good  as  the  judge,  but  no- 
body except  the  judge  has  the  right  to  pronounce 
sentence  one  way  or  another.  Just  so  I  may  be 
the  least  of  all  the  saints,  but  because  the  Lord 
has  sent  me,  has  made  me  His  officer,  I  speak  to 
you  with  authority,  and  my  message  to  you  is 
from  God. 

Peter  seemed  to  be  mucli  impressed  with  these 
views  ;  but  he  was  at  a  loss — he  had  thought 
about  all  he  had  ever  done,  and   prayed  night 

23G 


VISITATION    OF    PEISONERS.  15 

and  day  for  pardon  ;  he  hardly  knew  how  it  was 
with  liini.  The  conversation  tlien  turned  more 
definitely  on  baptism. 

I  said  to  him,  You  know  that  it  will  not  do  to 
keep  on  talking  and  thinking  forever;  there  is  a 
proper  time  when  we  should  settle  questions.  I 
liave  come  to  you,  and  told  you  on  what  condi- 
tions the  Lord  will  pardon.  You  tell  me  that 
you  do  repent  in  dust  and  ashes ;  you  make  no 
excuse  for  yourself,  and  have  no  hope  hut  in  the 
merits  of  the  Saviour.  What  comes  next  ? 
Stand  up  on  your  feet  to  be  baptized  ;  say  to 
God's  minister,  I  have  sinned  against  the  Lord ; 
and  it  is  his  duty  to  answer  back.  The  Lord  hath 
also  put  away  thy  sin.  You  must  believe  that 
He  is  in  earnest ;  that  He  does  forgive  His  peni- 
tent people,  and  from  that  faith,  comfort  and 
peace  will  flow. 

Peter  next  demanded  whether  there  was  not 
danger  in  being  baptized  ;  might  it  not  make  his 
case  worse  ? 

Yes,  I  said,  there  is  a  danger;  a  man's  case 
may  be  the  worse  for  being  baptized :  there  was 
a  man  once  in  this  very  cell  whom  I  dared  not 
baptize,  and  whom  I  earnestly  advised  to  avoid 
uttering  expressions  of  trust  and  resignation. 

Why  ?  asked  Peter. 

Because  that  man  had  no  concern  for  his  wick- 

237 


16  VISITATION    OF   PRISONERS. 

edness,  except  for  the  pain  that  followed  it.  He 
did  not  so  much  as  try  to  extend  forgiveness  to 
persons  who  had  wronged  him,  as  he  supposed. 
The  answers  of  the  baptismal  service  in  his 
mouth  would  have  been  an  awful  falsehood. 
And  so  I  plainly  tell  you,  you  must  be  very  care- 
ful. You  must  pray  for  the  Spirit  of  God  to  help 
you  to  know  your  own  mind  and  will.  If,  after 
searching  yourself  with  humble  prayer  to  God,  it 
seems  to  you,  as  far  as  you  can.  make  out,  that 
you  are  grieved  and  sorry  for  your  sins,  and 
desire  to  have  a  clean  heart ;  that  you  do  trust 
in  the  Saviour,  and  desire  to  bear  patiently  this 
sentence  which  God  has  suffered  to  come  upon 
you,  there  is  no  danger.  But  be  faithful  to  your- 
self, and  be  very  careful  not  to  profess  any  thing 
which,  as  iav  as  you  know,  is  not  the  honest  feel- 
ing of  your  heart. 

He  answered,  that  he  would  like  to  think  the 
whole  subject  over;  and  would  prefer  that  I 
should  baptize  him  the  next  morning.  He  was 
to  be  executed  the  next  day,  within  the  prison- 
walls,  and  was  satisfied  for  me  to  pay  my  last 
visit  at  an  early  hour,  rather  than  towards  the 
time  of  execution. 

At  the  appointed  hour  I  was  again  in  his  cell, 
passing  some  brethren  of  his  own  color,  who  had 
been  with  him.  He  looked  well ;  had  slept  com- 
238 


VISITATION    OF    PllISONEKS.  17 

foi'tu1)ly,  more  soundly  than  for  many  clays. 
There  was  an  air  of  greater  composure  about 
him,  and  he  said  that  he  had  tried  to  cast  all  his 
burden  on  the  Lord,  and  was  not  without  hope 
that  he  might  find  acceptance. 

But  how  men  do  yearn  for  something  distinct 
and  definite,  something  palpal^le  to  sense,  to 
strengthen  the  conviction  of  their  minds  !  He 
began  to  tell  me,  that  in  a  doze,  about  day,  he 
had  seen  a  light,  which  stood  a  while  and  then 
vanished.  I  gently  drew  him  away  from  the 
subject,  and  he  readily  spoke  of  other  things. 
What  else  was  said  cannot  now  be  recalled,  for 
one  thought  was  uppermost, — that  here  was  one 
whose  hours  were  numbered,  and  who  at  mid- 
day would  pass  into  that  solemn  rest  where  in- 
tercession is  in  vain,  and  where  the  defects  of  re- 
pentance can  never  be  supplied.  He  kneeled 
down  and  was  baptized ;  the  prayer  for  the 
dying  was  said ;  the  Church's  solemn  blessing 
was  pronounced,  and  the  sinful  man  was  left,  not 
without  a  hope  that  his  repentance  was  sincere. 

It  is  not  easy  to  minister  aright  to  men  lying 
thus  fast  bound  in  misery  and  iron.  We  must 
go  in  the  fulness  of  the  Gospel ;  we  must  plainly 
pronounce  its  sentence  against  sin,  and  earnestly 
press  the  mercy  it  has  for  sinners.  But  more 
than  this,  we  must  feel  strong  in  the  assurance 

239 


18  VISITATION    OF   PRISONERS. 

of  a  divine  commission,  awed  in  view  of  official 
responsibility.  Disi3utation,  timidity,  private  in- 
terpretations, suit  not  the  exig'ency.  The  man 
of  God  must  speak  "  as  one  having  authority, 
and  not  as  the  Scribes." 

240 


®vact5  for  illissionanj  Use. 

1^0.    11. 


THE  MEANING  OF  POMPS  AND  YANITIES. 


A  STORY  FOR  YOUNG  PEOPT-E. 


Entered  according  to  Act  of  Congress,  in  the  year  1S59, 

By  DANIEL  DANA,  Jr., 

In  the  Clerk's  Ollice  of  the  District  Court  of  the  United  States  for  tlie  Southern 

District  of  New  York. 


THE  MEANING  OF  POMPS  AND  VANITIES. 


Among  the  interesting  congregation  which,  in 
the  lapse  of  years,  gathered  around  Mr.  Worthy, 
we  must  now  make  mention  of  two  sisters,  differ- 
ing in.  age  but  a  single  year.  The  elder  had 
just  passed  her  eighteenth  year.  Their  friends 
called  them,  playfully,  Minna  and  Brenda,  and 
we  shall  so  call  them  in  this  little  story.  It  mat- 
ters not  what  their  form  and  features  were  ;  all 
young  people  are  engaging  whose  faces  wear  the 
expression  of  intelligence,  honesty,  and  kind- 
ness. 

And  these  were  interesting  young  girls,  with 
faults  and  good  qualities,  just  like  other  people. 
Minna  was  energetic  and  decided  in  her  charac- 
ter, Imt  with  a  spice  of  temper  and  self-'vs'ill, 
which  gave  her  some  trouble.  Brenda  was  mild 
and  gentle,  but  deficient  in  fortitude  of  charac- 
ter, and  too  easily  influenced  by  those  in  whose 
society  she  was  thrown.     Their  mother  had  care- 

24.3 


4  THE    MEANING    OF    POMPS    AND    VANITIES. 

fully  attended  to  their  early  religious  training ; 
but  at  the  time  of  this  narrative  they  had  just 
returned  from  a  distant  school,  where  they  had 
spent  two  years. 

The  sisters  were  not  slow  in  making  acquaint- 
ance at  the  rectory.  Minna  loved  to  romj:)  with 
the  little  ones,  and  to  entice  little  James,  by  the 
bribe  of  a  lump  of  sugar,  into  pronouncing  im- 
possible words ;  while  Brenda  was  never  so 
haj)py  as  when  she  had  the  bal)y  crowing  and 
lauiJfhinor  in  her  arms. 

Surely  it  is  pleasant  to  see  how  fond  people 
are  of  their  minister's  children.  Is  it  not  be- 
cause kindness  to  the  little  ones  is  an  easy  and 
unembarrassing  way  of  expressing  their  good- 
will to  him  ? 

It  was  towards  sunset,  on  a  beautiful  morning 
in  the  spring,  that  Mr.  Worthy  sat  in  the  ve- 
randah of  the  rectory  with  a  book  in  his  hand. 
His  eye  rested  occasionally  on  a  hap})y  group — 
Minna  and  Brenda,  amusing  the  children,  whose 
mother  was  elsewhere  engaged  in  the  mysterious 
duties  of  housekeeping.  Presently  the  nurse 
came  for  the  children,  and  the  young  ladies  ap- 
proached the  house. 

"  What  a  tiny  bit  of  a  book,"  said  Minna, 
looking  at  the  volume  which  Mr.  Worthy  laid 
down  at  their  apjiroach.     "  I  thought  you  min- 

244 


THE   MEANING    OF   POMPS    AND    VANITIES.  5 

isters  read  none  but  great  books,  full  of  learn- 
ing." 

"  It  is  a  little  book,"  said  Mr.  Worthy,  "  but  I 
have  found  a  great  deal  in  it  to  think  about. 
See  its  title — Renunciation.  It  is  by  Dr.  Be- 
dell, and  is  intended  to  advise  young  persons 
like  yourselves." 

"  I  suppose,  then,"  said  Minna,  "  it  refers  to 
pomps  and  vanities." 

"  Yes,  it  does ;  but  come,  sit  down  on  the  set- 
tee, and  let  me  talk  to  you  a  while.  I  hope  that 
both  of  you  are  trying  to  prepare  yourselves  for 
Confirmation ;  it  is  only  six  weeks  off,  you 
know." 

The  girls  were  a  little  abashed  at  the  first  di- 
rect approach  to  this  subject,  but  in  a  moment 
Brenda  answered : 

"Minna  and  I  have  talked  about  it,  sir;  but 
it  is  a  very  serious  thing,  and  Minna  says — " 

"  Oh,  sister,  that  is  not  fair,"  interrupted  the 
elder,  "  to  tell  Mr.  Worthy  my  hasty  speeches." 

"  Well,  then,  tell  me  yourself.  Miss  Minna.  I 
hope  it  was  nothing  very  bad.  Do  tell  me,  what 
is  the  greatest  difficulty  you  see  in  your  way  ?" 

"  I  did  say,  and  I  think  so  still,  that  if  we  are 
confirmed  we  shall  have  to  promise  so  much; 
more  than  I  dare  promise.  You  explained  to  us 
last  Sunday,  that  in  Confirmation  we  promise 

245 


6  THE   MEANING    OF   POMPS   AND    VANITIES. 

over  again,  all  and  every  thing  that  sponsors 
promised  for  us  when  we  were  baptized.  It 
seems  to  me,  nobody  except  a  perfect  saint  could 
undertake  all  that." 

"Thank  you,  Miss  Minna,  for  telling  me  just 
what  you  think.  We  ought  to  be  careful  what 
we  promise.  But,  suppose  we  look  at  these 
promises  or  professions  one  by  one ;  there  are 
but  four  of  them ;  the  four  questions  and  an- 
swers in  the  baptismal  office.  What  is  the  first 
of  them  r 

"  Oh,  I  know  it  by  heart,"  said  Minna ;  "  that 
first  promise  is  the  hard  one :  if  I  am  confirmed, 
it  will  be  the  same  as  saying  I  do  renounce,  over 
again,  and  forever,  '  the  devil  and  all  his  works, 
the  vain  pomp  and  glory  of  this  world,  with  all 
covetous  desires  of  the  same,  and  the  sinful  de- 
sires of  the  flesh,  so  that  I  will  not  follow  nor 
be  led  by  them.'  It  seems  to  me  the  same  as 
promising  to  be  like  an  angel,  and  never  to  sin 
any  more." 

"  Sister,"  said  Brenda,  "  you  forget :  the  ques- 
tion is  as  you  repeat  it,  but  the  answer  is,  'I 
will  endeavor,  by  God's  help,  not  to  follow  nor 
be  led  by  them.' " 

"  Certainly,"  added  the  minister.  "  It  is  not,  I 
will  notfollov);  that  is  too  much  for  any  one  to 
undertake ;    there   is   presumption  in  any  such 

246 


THE   MEANING   OF   POMPS    AND    VANITIES.  *? 

VOW :  but  add  these  two  conditions,  I  ivill  en- 
deavoi\  and  by  GotVs  help^  and  the  case  is  altered. 
What  less  can  one  pi-oniise,  than  that  he  will  try^ 
with  the  LorcVs  help^  not  to  follow  the  ways  of 
sin  ?" 

Brenda  observed  that  she  had  noticed  that, 
not  only  in  the  baptismal  service,  but  in  all  the 
offices  of  the  Prayer-book ;  as,  in  the  ordination 
of  ministers,  the  language  always  is,  "  I  will  so 
be,  by  the  help  of  God,"  "  I  will  so  do,  the  Lord 
being  my  hel])er." 

"  But,  sir,"  continued  Minna,  "  the  first  part  of 
it  is  positive  and  express ;  there  is  no  trxj  about 
it.  I  EENOUNCE  THEM  ALL :  it  is  as  much  as  to 
say,  I  will  never  say  or  do  any  thing  wicked  as 
long  as  I  live ;  it  is  as  bold  a  promise  as  Peter 
ever  made." 

"  I  think,  Miss  Minna,  we  are  agreed  on  one 
point :  we  may  promise,  but  we  must  not  boast ; 
we  may  say  I  will,  I  have  the  mind  or  will  to,  do 
thus  and  so,  while  we  disclaim  the  power  to  live 
up  to  our  will.  But  we  can  say  I  renounce  ;  we 
ought  to  say  it. 

"  What  does  renounce  mean  ?  The  dictionary 
says,  to  deny,  to  disclaim,  to  disavow,  to  repu- 
diate. You  cannot  serve  two  masters :  and  when 
about  to  undertake  anew  the  service  of  Christ,  it 
is  right  and  proper,  first  of  all,  to  renounce  all 

247 


8         THE   MEANING    OF   POMPS    AND    VANITIES. 

other  gods.  You  are  making  a  choice :  on  the 
one  side  is  Christ,  on  the  otiier,  the  world,  the 
flesh,  and  the  devil.  Of  these  last  you  say,  I  re- 
nounce them  all;  they  are  not  my  masters;  I 
owe  them  no  service ;  I  ask  of  them  no  favors : 
know  all  men,  by  these  presents,  that  I  this  day 
take  Christ  for  my  portion,  and  surrender  all 
friendships  and  alliances  inconsistent  with  His 
service." 

"But,  sir,"  suggested  Brenda,  "ought  we  to 
say  I  renounce,  until  we  feel  sure  that  we  will 
never  serve  them  any  more  V 

"  My  little  friend,  we  are  sure  of  nothing 
which  depends  on  us  that  has  not  yet  happened. 
The  present  time  is  ours,  the  future  is  with  God. 
Our  business  is  to  make  this  renunciation  with 
an  honest  and  true  heart,  meaning  what  we  say; 
and  then  day  by  day  we  must  ask  the  help  of 
God,  to  enable  us  to  live  up  to  that  profession. 

"  Let  us  take  an  instance  of  renunciation  that 
is  not  so  strictly  religious.  In  1776  our  fore- 
fathers said,  in  a  solemn  and  deliberate  manner, 
We  renounce  the  king  and  parliament  of  Great 
Britain.  They  said  this  at  the  beginning,  not  at 
the  end  of  the  strife :  they  did  not  fight  first 
and  renounce  afterwards.  No,  when  the  future 
was  dark,  the  event  uncertain,  and  dangers  innu- 
merable were  in  the  way,  they  took  their  stand. 

248 


THE   MEANING    OF   POMPS    AND    VANITIES.  9 

Just  SO  ill  the  Christian  hfe  ;  you  are  to  fight 
against  the  worhl,  the  flesh,  and  the  devil ;  tlie 
struggle  will  end  only  with  life  itself;  and  the 
Christian  soldier,  as  he  puts  on  his  armor,  cries 
first,  I  do  renounce.  If  you  are  truly  and  hon- 
estly minded  to  give  up  these  unlawful  masters, 
the  word  renounce  is  not  hard  to  utter." 

"  I  think  I  understand  you,"  said  Minna.  "  In 
Baptism  and  Confirmation  we  sign  our  declara- 
tion of  independence  ;  it  takes  but  a  minute  to 
sign,  and  then  a  whole  lifetime  to  maintain  it." 

"  And  we  must  renounce  boldly,"  added  Bren- 
da  ;  "  not  because  we  are -stronger  than  our  mas- 
ters, the  world,  the  flesh,  and  the  devil,  but  be- 
cause we  believe  the  Lord  is  on  our  side." 

"  That  is  faith,"  said  the  minister.  "  It  is  faith 
that  makes  renunciation  so  noble  a  thing.  How 
beautiful  it  is  to  see  a  poor,  weak,  sin-laden  crea- 
ture stand  up  before  men  and  angels,  and  lifting 
up  his  eyes  to  heaven,  renounce  his  old  masters ! 
Where  such  words  are  rightly  uttered,  there  is  a 
rare  union  of  courage  and  humility. 

"  But,  young  ladies,  before  you  say  this,  con- 
sider well  what  you  are  renouncing.  There  is, 
first  of  all,  the  devil,  and  all  his  works ;  all  false- 
hood and  lying ;  all  pride  and  obstinacy ;  in 
short,  every  thing  to  which  the  Avicked  spirits 
persuade  you.      You  renounce,   too,  the   sinful 

11«  249 


10       TIIE    MEANING    OF    POMPS    AND    VANITIES. 

desires  of  the  flesli ;  such  things  as  immodesty, 
intemperance  in  eating  and  drinking,  sensuality, 
idleness,  and  all  that  we  generally  include  under 
the  name  of  self-indulgence." 

"  I  think  I  can  go  that  far,"  said  Minna.  "  I 
know  that  I  too  often  follow  the  persuasions  of 
the  devil,  and  am  led  away  by  my  love  of  ease  ; 
but  still  I  desire  to  be  delivered  from  them,  and 
can  freely  renounce  them.  But,  sir,  it  is  that 
other  thins:  that  troubles  me.  How  can  I  re- 
nounce  the  world  and  give  up  its  pleasures  V 

"  Not  its  pleasures.  You  need  not  renounce 
them.  Its  pomps,  and  vanities,  and  covetous 
desires — these  are  what  you  renounce." 

"  Pray,  sir,  tell  us  what  these  words  mean." 

"With  much  pleasure.  God  has  placed  us, 
my  young  friends,  in  a  very  beautiful  world ; 
much  there  is  for  use,  for  beauty,  and  for  enjoy- 
ment. We  may  use,  and  admire,  and  enjoy,  but 
only  within  the  limits  of  duty  to  our  God.  The 
Christian  must  not  be  greedy  of  gain,  nor  anxious 
for  applause  and  admiration,  nor  silly  and  trifling. 
Christian  women  must  set  an  example  of  modera- 
tion and  simplicity,  avoiding  all  extravagance 
and  ostentation.  It  is  needless  to  encourage 
them  to  wear  rings  and  jewels,  and  plait  their 
hair.  Doubtless,  the  Lord  who  gave  the  birds 
such  gay  clothing,  never  intended  His  creatures 

250 


THE    MEAIS^HSTG    OF   POMPS    AND    VANITIES.       11 

to  make  theins(4ves  ugly  ;  but  tlieu  the  apos- 
tle says  these  things  must  not  be  '  their  adoru- 
ing.'  The  ornaments  they  must  chiefly  care 
for  are  good  works,  the  meek  and  quiet 
spirit. 

"  And  again,  the  world  in  which  you  liv^e  cares 
little  for  the  laws  of  God ;  many  of  its  ways  are 
evil,  its  customs  pernicious,  its  amusements  dan- 
gerous. You  must  renounce  every  indulgence 
and  amusement  which  is  unbecoming  in  a  Chris- 
tian, which  is  calculated  to  do  you  injury,  which 
will  hinder  you  from  preserving  halntually  a 
heavenly  mind,  and  a  holy  temper." 

"Mr.  Worthy,"  said  Minna,  rather  abruptly, 
"just  tell  me  one  thing.  Do  you  let  your  mem- 
bers go  to  balls  and  theatres  ?  If  I  am  confirm- 
ed, must  I  promise  to  give  up  all  my  expected 
pleasure  ?" 

Now,  reader,  we  have  reached  the  real  diffi- 
culty. These  young  people  were  looking  forward 
to  a  trip  to  New  Orleans  the  next  winter,  and 
had  mingled  with  better  thoughts  not  a  few  gay 
dreams  of  amusement. 

"  My  little  friend,"  said  the  minister,  "  you 
make  several  mistakes.  For  I  have  not  any  mem- 
bers, but  only  a  few  sheep  in  the  wilderness, 
whom  I  can  persuade,  but  not  compel  to  walk  in 
the  right  way.     You  are  to  promise  me  nothing ; 

251 


12       THE   MEANING    OF   POMPS    AND    VANITIES. 

I  shall  be  satisfied  if  you  promise  tliat  wliic 
Christ  and  His  Church  exact." 

"  But  must  I  give  up  cards,  and  the  theatr*. 
and  all  those  amusements — fashionable  amuse 
ments,  as  they  are  called  ?" 

"  Why  do  you  ask  me  ?" 

"  Because  I  have  heard  your  notions  of  worldly 
conformity  are  very  strict ;  and  you  do  not  like 
the  people  to  engage  in  these  things." 

"  What  do  you  think  about  them  yourself?"    . 

"  Surely  they  cannot  be  wrong  ;  in  the  large 
cities  everybody  indulges  in  them." 

"  I  doubt  that  much,"  said  Mr.  Worthy.  "  But 
what  do  you  think  al)out  them  ?" 

"  There  is  no  law  of  the  Church  against  them." 

"  Still  you  do  not  reach  the  main  point.  I 
want  to  know  whether  you  think  these  indul- 
gences are  suitable  for  a  Christian  ?  I  want  to 
know  whether  with  a  card-party,  a  ball,  and  an 
opera-ticket  in  prospect,  you  could  stand  up  in 
the  Church,  and  say,  like  an  honest  girl,  I  re- 
nounce the  pomps  and  vanities  of  this  wicked 
world  ?" 

Minna  was  confused,  and  did  not  answer,  but 
Brenda  replied : 

*'  Indeed,  sir,  I  should  be  afraid  to  do  any 
such  thing.  We  cannot  carry  our  cross  in  any 
such  company:  it  will  not  answer  to  renounce 

252 


THE   MEANING    OF   POMPS    AND    VANITIES.       13 

'the  pomps  and  vanities,  and  then  persuade  our- 
selves that  there  are  no  such  things." 

"  But  why  does  not  the  Church  have  rules 
al)out  all  these  things  V  continued  Minna. 

"  Because  she  wants  you  to  be  a  woman,  not  a 
child ;  a  free  agent,  not  a  puppet.  Laws  are  to 
restrain  from  gross  crime  ;  but  love  must  be  its 
own  law.  Obedience  loses  all  its  charms  when 
it  is  forced  by  laws  and  penalties. 

"  The  Church  teaches  you  to  pray  in  private 
and  in  public;  you  do  not  want  a  law  to  pre- 
scribe how  many  hours  you  must  spend  in  that 
employment.  In  the  same  way  she  requires  you 
to  promise  that  you  will  not  follow  the  woild's 
evil ;  she  gives  ministers  to  advise  and  counsel 
you  ;  but  in  a  thousand  instances  you  must  follow 
the  dictates  of  a  sanctified  conscience.  It  is  not 
every  thing  that  can  be  measured  in  feet  and 
inches.  No  human  being  is  ingenious  enough  to 
say  exactly  what  amusements  are  harmless,  and 
what  are  wicked.  No:  your  duty  is  honestly  to 
renounce  all  things  evil,  and  then,  as  occasions 
arise,  to  ask  yourself,  as  in  the  sight  of  God, 
Is  this  thing  fairly  included  in  my  renuncia- 
tion ?" 

"  And  do  you  think  all  these  things  are  so  very 
wicked  V 

"  I  do.     I  know  no  good  that  comes  of  cards, 

253 


14       THE    MEANI?fG    OF   PO^VrPS    AND    VANITIES. 

balls,  theatres,  and  the  like  dissipation  ;  the  sober 
judgment  of  Christian  people  is  against  them. 
One  of  the  bishops  lately  said  to  me.  They  are 
dancing  the  Church  to  death.  I  have  labored 
an,d  prayed  to  keep  my  people  away  from  all 
these  things,  and  intend  to  do  so  while  I  live." 

"  And  so,"  said  Minna,  gathering  her  bonnet  to 
depart,  "you  think  me  too  wicked  to  be  con- 
firmed," 

"  Miss  Minna,  I  know  you  to  be  a  truthful 
woman.  Now  tell  me,  honor  bright,  would  you 
respect  me,  were  I  to  encoui-age  you  to  say,  1 
renounce  the  pomps  and  vanities  of  this  wicked 
world,  while,  at  the  moment,  you  intend  to 
plunge  into  the  very  midst  of  them  ?  Out  with 
it,  now,  and  speak  truth  from  the  heart." 

"  You  are  light,  Mr.  Worthy  ;  and  I  am  a  sin- 
ful, worldly-minded  girl.  But  please  do  not  say 
any  thing  more  to  me  now.  I  will  think  about 
what  you  have  said,  and  try  to  do  right." 

And  the  young  ladies  hastened  home.  During 
the  few  weeks  that  followed,  Mr.  Worthy's  time 
and  thoughts  were  largely  occupied  with  the 
young  people.  Numbers  of  them  attended  the 
lectures  given  with  reference  to  Confirmation, 
and  the  two  sisters  were  punctual  in  their  attend- 
ance. Neither  of  them  seemed  quite  at  ease,  but 
Brenda  seemed  to  become  more  calm  and  placid, 

254 


THE   MEANING    OF   POJIPS    AND    VANITIES.       15 

while  Minna's  disquietude  evidently  increased  as 
the  bishop's  visit  drew  near. 

A  day  or  two  before  the  appointed  time,  the 
younger  sister  sought  her  pastor. 

"  I  do  wish  very  much  to  be  confirmed,"  she 
said ;  "  I  do  desire,  with  the  Lord's  help,  to  do 
what  is  right.  I  have  read  the  little  book,  and 
am  willing  to  give  up  every  thing  that  is  incon- 
sistent with  a  Christian  profession ;  that  is,  I 
think  I  am  willing :  I  feel  so  most  of  the  time. 
But,  to  tell  the  whole  truth,  sir,  I  am  afraid  I 
love  the  world  still  too  much,  and  I  may  break 
my  good  resolutions." 

"  I  am  glad,  Brenda,  that  you  are  willing  to 
take  up  the  cross,  and  not  sorry  that  you  are 
fearful  of  your  steadfastness.  All  you  can  do,  is 
to  cast  your  burden  upon  the  Lord,  and  trust 
Him  to  sustain  you." 

"  Mr.  Worthy,  I  am  so  easily  led  astray." 

"  I  know  you  are.  Your  nature  is  a  yielding 
and  affectionate  one :  it  is  easy  to  persuade  you 
both  for  good  and  for  evil.  This  is  one  reason 
why  you  should  put  yourself  under  the  best  in- 
fluences. To  know  our  weakness  is  a  good  step 
towards  curing  it.  You  must  try  to  be  courage- 
ous, Brenda ;  you  may  pray  God  to  strengthen 
your  purpose,  and  give  you  fortitude  and  deci- 
sion.    You  know  that   Peter   trembled  at  the 

255 


IG       THE    MEANING    OF    PO:\rPS    AND    VANITIES. 

word  of  a  servant-maid,  and  yet  became  bold 
euongli  presently  to  preacli  tlie  Gospel  to  the 
very  men  who  crucified  his  Master.  All  things 
are  possible  to  him  that  believeth." 

"  Well,  I  will  try  to  make  my  vow  honestly, 
and  to  keep  it  faithfully.  But  if  I  am  tempted 
into  foolishness  and  vanity,  I  am  afraid  you  will 
think  me  a  hypocrite." 

"  No,  Brenda,  I  hope  you  will  not  fall  away 
from  your  resolutions,  but  even  if  you  do,  I  shall 
do  my  best  to  help  you  up  again.  But  are  you 
sure  of  one  thing :  are  you  sure  you  do  not  in- 
tend to  fall  ?" 

"  Indeed,  sir,  indeed,  I  do  not.  1  iiave  tliought 
how  gracious  God  is  to  me,  and  how  patient  He 
has  been  with  me ;  and  how  kind  He  is  in  for- 
bidding no  pleasures  except  what  we  ourselves 
can  see  are  dangerous ;  and  I  feel  a  pleasure  in 
thinking  that  I  can  deny  myself  for  Him.  In- 
deed, sir,  I  will  try  to  do  what  is  right." 

"That  is  all  that  I  can  ask  you  to  promise. 
May  Almighty  God,  who  has  given  you  this 
will,  grant  you  also  strength  and  power  to  per- 
form the  same !  But  wliat  of  Minna  ?  Will  not 
she  come  forward  too  ?" 

"  I  am  very  much  troubled  about  her.  I  do 
not  know  what  to  make  of  her.  Sometimes  she 
shuts  herself  up  for  hours,  and  then  again  she  is 

256 


THE   MEANING    OF   POMPS    AND    VANITIES.       17 

the  gayest  person  I  ever  saw.  Only  yesterday, 
father  said  to  her,  Your  spirits  are  quite  boister- 
ous, and  in  a  moment  she  burst  into  tears  and 
ran  out  of  the  room." 

Mr.  Worthy  mused  a  moment,  and  asked, 
"  Did  she  know  you  were  coming  here  ?" 

"  Yes,  sir.  I  asked  her  to  come  with  me,  and 
she  said  that  she  could  not  see  you.  I  suppose 
I  had  better  tell  you  all.  She  said  I  must  tell 
you  that  she  was  not  fit  to  be  confirmed  ;  and 
when  I  tried  to  reason  with  her,  begged  me  not 
to  talk  to  her." 

"  Poor  creature  !"  said  the  minister,  "  we  must 
pray  for  her  ;  this  is  her  hour  of  darkness  and 
of  trial,  and  God  only  knows  what  the  end 
will  be." 

The  following  Sunday  dawned  beautifully, 
and  at  an  early  hour  the  little  church  began  to 
fill.  The  morning  service  and  Confirmation  weie 
held  before  breakfast,  for  Mr.  Worthy  was  de- 
sirous that  at  the  mid-day  service  the  candidates 
should  receive  their  first  communion  at  the 
hands  of  the  bishop.  He  thought,  too,  that  it 
was  very  suitable  for  these  vows  to  be  breathed 
in  the  fresh  air  of  morning,  when  all  was  calm 
and  still. 

At  the  call  of  the  bishop  the  candidates  came 
forward.     Brenda  was  among  them,  but  Minna 

257 


18       THE    MEANING    OF   POMPS    AND    VANITIES. 

remained  in  lier  seat,  witli  a  countenance  calm 
but  impenetrable. 

On  Brenda's  head  the  hands  of  the  bishop 
were  laid  first.  "  Defend,  O  Lord,"  he  said, 
"  this  Thy  child  with  Thy  heavenly  grace,  that 
she  may  continue  Thine  forever,  and  daily  in- 
crease in  Thy  Holy  Spirit  more  and  more  until 
she  come  to  Thine  everlasting  kingdom." 

As  the  bishop  paused,  there  stole  into  the  air 
a  response  from  the  choir;  an  amen,  so  sweet 
and  solemn,  a  few  simple  notes,  and  yet  of  so 
perfect  harmony,  that  Minna,  who  had  not  ex- 
pected it,  half  started  from  her  seat,  and  buried 
her  face  in  her  hands. 

Every  thing  was  still  and  silent ;  and  as  the 
bishop  blessed  one  and  another,  the  gray-haired 
man,  and  the  youthful  grandchild  who  knelt  by 
him,  the  mistress  first  and  her  servant  last ;  and 
as  in  varying  cadence  that  amen  swelled  and  died 
away,  all  hearts  were  moved,  and  many  a  silent 
prayer  uprose  for  God's  blessing  upon  those  His 
children. 

And  how  was  it  with  Minna  ?  She  shall  an- 
swer for  herself,  presently.  I  must  hasten  to 
describe  a  scene  of  a  few  weeks'  later  date. 

A  sick  cham})er,  at  night !  A  dim  taper  re- 
veals the  form  of  one  stretched  in  unconscious- 
ness upon  her  bed,  while  anxious  faces  are  all 

258 


THE    3IEANING    OF    P0:MPS    AND    VANITIES.       19 

around.  It  is  the  mother  of  our  young  friends, 
who  for  days  past  has  hung  upon  the  brink  of 
the  grave. 

"  Let  us  pray,"  said  the  minister ;  and  all  knelt 
reverently,  while  in  a  low,  but  distinct  voice,  the 
prayer  for  the  sick  was  said.  And  in  a  moment 
or  two  Mr.  Worthy  shook  hands  silently  with 
the  afflicted  friends,  and  left  the  room. 

But  Minna  followed  liim,  and  the  two  passed 
together  into  the  sitting-room  of  the  family. 

"  Mr.  Worthy,"  said  Minna,  "  I  am  almost  dis- 
tracted. My  mother  is  dying,  and  I  cannot  pray 
for  her.  Last  night  they  sent  Brenda  out,  and, 
while  they  thought  she  was  asleep,  I  found  her 
in  here,  praying  as  if. God  were  indeed  her 
Father,  and  was  listenins:  to  her.  I  knelt  down 
too,  but  I  could  not,  dared  not  say  one  word: 
and  just  now  I  tried  to  say  amen  to  your  prayer 
for  mother,  but  I  could  not  even  say  amen." 
And  laying  her  head  upon  the  sofa-pillow,  she 
wept. 

Mr.  Worthy  waited  sympathizingly  a  few  mo- 
ments, and  when  she  had  recovered  herself  said : 

"Tell  me  all  about  it." 

Minna  wiped  her  eyes,  and  answered : 

"  I  will  tell  you.  It  will  do  me  good  to  con- 
fess my  wickedness.  I  knew  you  w'ere  right, 
that  it  would  be  the  sin  of  Ananias  and  Sap- 

259 


20      THE   MEANING    OF   POMPS    AND    VANITIES. 

pliira  for  me  to  renounce  the  world,  wliile  I  in- 
tended to  find  my  pleasure  in  its  frivolities. 
And  oh,  sir,  when  Brenda  was  confirmed,  I  felt 
as  Esau  must  have  felt.  When  that  amen  came 
out  so  beautifully,  in  my  heart  there  was  a  cry 
as  wild  and  bitter  as  ever  Esau's  was.  I  felt  as 
if  I  longed  to  rush  forward  and  say,  '  Hast  thou 
but  one  blessing,  O  my  Father?  Bless  me,  even 
me  also,  O  my  Father.'  Ever  since,  I  have  felt 
myself  a  reprol^ate  and  an  outcast.  Do  you 
think  my  mother's  illness  is  a  judgment  on  me  ?" 

"  I  cannot  tell,  Minna ;  the  Lord's  ways  are 
high  above,  out  of  our  sight ;  but  no  doubt  He 
intends  by  it  to  do  all  of  us  good  in  some  way 
or  other." 

"  But  I  feel  almost  a  murderer ;  a  mother  like 
to  die,  and  her  own  child  not  able  to  pray  for  her." 

"  But  you  shall  pray  for  her ;  you  are  weary 
of  fighting  against  God's  Spirit  and  your  own 
conscience,  are  you  not  ?" 

"  Weary,  even  unto  death." 

"Well  then,  give  up,  Minna,  give  up  all  that 
wilfulness,  and  agree  to  do  just  what  Christ  bids 
you." 

"  I  am  willing  to  give  up  every  thing ;  I  know 
there  is  no  ha[)piness  for  me  unless  I  can  have 
peace  with  God  ;  but  I  am  afraid  it  is  too  late." 

"  No,  it  is  late,  but  not  too  late.     The  younger 

260 


THE    MEANING    OF    J'O.AIJ'S    AND    VANITIPJS.       2  1 

son  said,  I  will  not,  but  uftervvards  repented  and 
went.  God  has  given  yon  grace  to  see  and  own 
your  fault ;  He  will  surely  accept  your  vows  if 
you  utter  them  now. 

"  Go  to  your  room,  then,  and  make  your  sub- 
mission ;  make  your  vow,  that  come  joy  or  woe, 
good  or  evil,  you  will  bear  your  cross  patiently, 
and  follow  in  the  steps  of  your  Master ;  that 
you  Avill  not  knowiugly  keep  back  part  of  the 
price.  And  then  you  can  pray  for  your  mother. 
Good-night,  and  the  Lord  comfoi't  you." 

I  cannot  tell  what  passed  in  Minna's  chamber 
and  in  Minna's  heart  the  next  hour.  She  came 
forth  with  a  serener  face,  and  found  her  sister  at 
the  dooi'.  They  embraced  each  other,  they 
scarcely  knew  why,  and  Brenda  whispered,  "The 
doctor  says  there  is  a  change  for  the  better." 

It  was  but  a  month  later,  that  the  bishop 
spent  an  evening  in  the  town,  and  several  per- 
sons Avho  had  been  hindered  before,  were  pre- 
sented for  Confirmation.  Minna  knelt  meekly 
among  the  rest,  and  Brenda  sung  amen ;  and 
there  was  a  fervent  thanksgiving  for  recovery 
from  sickness. 

Among  the  contributions  in  the  alms-basin, 
Mr.  Worthy  found  one  little  package  of  larger 
amount  than  usual.  Upon  the  paper  was  writ- 
ten the  text,  "  The  Lord  hath  chastened  and  cor- 

261 


22       THE    MEANING    OF    POMPS    AND    VANITIES. 

rected  me :  but  He  hath  not  given  me  over  unto 
death." 


Dear  reader !  these  pomps  and  vanities  are  a 
great  snare  in  the  way  of  young  Christians. 

The  Church,  for  very  wise  and  excellent  rea- 
sons, abstains  from  minute  definitions,  and  pre- 
fers to  guide  her  children  by  the  influence  of 
pastoral  counsels. 

Be  sure  that  you  enlighten  your  conscience  by 
seeking  the  advice  of  judicious  and  saintly  per- 
sons ;  of  wise  and  discreet  pastors. 

Be  sure  that  in  all  your  amusements  you  main- 
tain your  Christian  integrity  and  self-res]3ect. 

Never  permit  yourself  to  be  so  engaged,  that 
a  reference  to  your  Christian  calling  would  bring 
a  Ijlush  of  shame  upon  your  cheek. 

As  for  cards,  innocuous  bits  of  pasteboard,  as 
one  may  call  them,  custom  has  made  them  the 
favorite  implement  of  the  wicked. 

We  need  something  to  amuse  us :  sometimes 
we  need  a  weapon  of  defence.  So  be  it  then. 
But  there  is  room  for  selection.  Cards  are  as 
unsuited  to  the  hands  of  a  Christian  as  a  slung- 
shot  is  to  the  hands  of  a  gentleman. 

Cards  are  the  sibyl  leaves  on  which  thousands 
have  spelled  out  the  story  of  ruin. 


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